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GODLIE SERMONS VPON PART OF THE TWENTITH PSALME, full of instruction and comfort: very fit generally for all times of affliction;
GODLY SERMONS UPON PART OF THE TWENTIETH PSALM, full of instruction and Comfort: very fit generally for all times of affliction;
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but more particularly applied to this late visitation of the Plague: Preached at Norton in Suffolke.
but more particularly applied to this late Visitation of the Plague: Preached At Norton in Suffolk.
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THE FIRST SERMON VPON THE inscription, or title of the Psalme. To him that excelleth. A Psalme of Dauid.THE FIRST SERMON UPON THE inscription, or title of the Psalm. To him that excels. A Psalm of David.
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THis Psalme (as appeareth by the inscription) was made by the Prophet Dauid, as most of the Psalmes were;
THis Psalm (as appears by the inscription) was made by the Prophet David, as most of the Psalms were;
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and not as a priuate thing belonging to himselfe alone, but for the benefit of the whole Church,
and not as a private thing belonging to himself alone, but for the benefit of the Whole Church,
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as the rest of the Scriptures also were written to that end: and therefore it was deliuered, or specially by him commended, vnto him that excelleth; namely in Musicke;
as the rest of the Scriptures also were written to that end: and Therefore it was Delivered, or specially by him commended, unto him that excels; namely in Music;
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that is, vnto one of the Leuites, that was skilfull in Musicke, to bee sung publikely in the Temple,
that is, unto one of the Levites, that was skilful in Music, to be sung publicly in the Temple,
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and therefore by him to bee set vnto some tune fit for it:
and Therefore by him to be Set unto Some tune fit for it:
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according to the manner of Gods worship in those daies, and according to the diuision of the offices of the Leuites made by Dauid, for all kinde of Musicke, both with voyce,
according to the manner of God's worship in those days, and according to the division of the Offices of the Levites made by David, for all kind of Music, both with voice,
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and with diuers kinds of instruments: as appeareth in the booke of the Chronicles.
and with diverse Kinds of Instruments: as appears in the book of the Chronicles.
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And the whole Psalme thus made and directed, is a prayer of the Church for Dauid their King.
And the Whole Psalm thus made and directed, is a prayer of the Church for David their King.
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For in the beginning, and end of the Psalme there are the words of supplication and prayer, desiring some thing of the Lord: For in the beginning, and end of the Psalm there Are the words of supplication and prayer, desiring Some thing of the Lord:
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in the middest they shew with what faith they do pray. And it is euident that they pray not for themselues onely, but for another:
in the midst they show with what faith they do pray. And it is evident that they pray not for themselves only, but for Another:
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for they say, The Lord heare thee, and defend thee, &c. and they meane their King, whom in the sixt verse they call the Lords annointed: it was made by Dauid, as appeareth by the title.
for they say, The Lord hear thee, and defend thee, etc. and they mean their King, whom in the sixt verse they call the lords anointed: it was made by David, as appears by the title.
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He then teacheth the people to pray for himselfe, desireth their prayers, telleth them for what they should pray,
He then Teaches the people to pray for himself, Desires their Prayers, Telleth them for what they should pray,
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and giueth them a forme of it.
and gives them a Form of it.
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The time when he made this prayer for them, and the occasion of it is not set downe in the title, The time when he made this prayer for them, and the occasion of it is not Set down in the title,
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as it is in some other Psalmes:
as it is in Some other Psalms:
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but yet it is thought by diuers, that it was when hee went to battell against the Ammonites.
but yet it is Thought by diverse, that it was when he went to battle against the Ammonites.
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Which thing as it is but coniecturall, so we are sure of this out of the words of the text, that it was in a time of great daunger, not onely to his owne person,
Which thing as it is but conjectural, so we Are sure of this out of the words of the text, that it was in a time of great danger, not only to his own person,
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as appeareth in the first and second verses: but to the whole realm, as is euident vers. 7.8:
as appears in the First and second Verses: but to the Whole realm, as is evident vers. 7.8:
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and it was a time of war, for they speake of chariots and horses as of meanes of defence, vers. 7. He then in a matter of great moment fleeth to God for succour, as to his only defence:
and it was a time of war, for they speak of chariots and Horses as of means of defence, vers. 7. He then in a matter of great moment fleeth to God for succour, as to his only defence:
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he vseth all good meanes, but reposeth his whole confidence in Gods defence:
he uses all good means, but reposes his Whole confidence in God's defence:
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therefore hee prayeth to him before he beginneth any thing, and determineth further in the whole course of his proceeding stil to pray vnto God for direction and aide:
Therefore he Prayeth to him before he begins any thing, and determineth further in the Whole course of his proceeding still to pray unto God for direction and aid:
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And not onely to doe it a little at the first, as may appeare out of the verse. 1.3.4:
And not only to do it a little At the First, as may appear out of the verse. 1.3.4:
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but because it concerned not himselfe alone, but all the people, and finding his owne insufficiencie in prayer,
but Because it concerned not himself alone, but all the people, and finding his own insufficiency in prayer,
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and beleeuing the promises of God made vnto the prayer of other, especially of the Church, he desireth them to pray for him,
and believing the promises of God made unto the prayer of other, especially of the Church, he Desires them to pray for him,
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and namely to pray that God would heare his prayers, which what they were or should be in particular they knew not,
and namely to pray that God would hear his Prayers, which what they were or should be in particular they knew not,
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but generally they might presume that they were good, and such as did concerne that action:
but generally they might presume that they were good, and such as did concern that actium:
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and so whatsoeuer they were, he would haue them pray to God that he would heare them: as appeareth vers. 4. The people doe according to this direction and commaundement of his;
and so whatsoever they were, he would have them pray to God that he would hear them: as appears vers. 4. The people do according to this direction and Commandment of his;
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for they vsed this forme of prayer which hee had prescribed, and so did pray earnestly for him, that God would both heare his prayer, for they used this Form of prayer which he had prescribed, and so did pray earnestly for him, that God would both hear his prayer,
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and defend his person, and to that end send him helpe from heauen, and declare by the euent that hee had heard his and their prayers, in giuing them victorie ouer their enemies:
and defend his person, and to that end send him help from heaven, and declare by the event that he had herd his and their Prayers, in giving them victory over their enemies:
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and God heareth them all, and saueth the king, confoundeth their enemies, causeth them to returne home with victorie and great triumph,
and God hears them all, and Saveth the King, confoundeth their enemies, Causes them to return home with victory and great triumph,
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as appeareth by the next Psalme:
as appears by the next Psalm:
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wherein he and they together giue thanks vnto God for the victorie, attributing it onely to God,
wherein he and they together give thanks unto God for the victory, attributing it only to God,
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and not to their owne strength, or any power of man;
and not to their own strength, or any power of man;
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as in this Psalme they had professed, that they did not trust in chariots and horses,
as in this Psalm they had professed, that they did not trust in chariots and Horses,
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and such warlike defence, as men vse to doe, and namely their enemies did, but only in the protection and defence of God, which by calling vpon his name they sought for.
and such warlike defence, as men use to do, and namely their enemies did, but only in the protection and defence of God, which by calling upon his name they sought for.
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And so this is the generall argument and summe of this Psalme, both in respect of Dauid, who made this prayer,
And so this is the general argument and sum of this Psalm, both in respect of David, who made this prayer,
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and of the people who did vse it for him.
and of the people who did use it for him.
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By the inscription then it appeareth, that Dauid making this prayer for the people to vse in his behalfe, was desirous that they should pray for him,
By the inscription then it appears, that David making this prayer for the people to use in his behalf, was desirous that they should pray for him,
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and did as it were seek it at their hands.
and did as it were seek it At their hands.
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If he in so good a cause did not rest in the confidence of his own prayers,
If he in so good a cause did not rest in the confidence of his own Prayers,
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but desired others to pray for him;
but desired Others to pray for him;
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and if he did it then, when he had so many means to accomplish his desire,
and if he did it then, when he had so many means to accomplish his desire,
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because he knew God to be aboue them, and so as without him they could doe nothing,
Because he knew God to be above them, and so as without him they could do nothing,
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and hee was able to hinder and to frustrate all;
and he was able to hinder and to frustrate all;
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and if hee that was so well able to pray for himselfe and others, yet did desire the prayer of others,
and if he that was so well able to pray for himself and Others, yet did desire the prayer of Others,
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& of those that were inferiour vnto him:
& of those that were inferior unto him:
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Then no King, Prince, or Potentate is exempted from this, to stand in neede of the prayer of others: Then no King, Prince, or Potentate is exempted from this, to stand in need of the prayer of Others:
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and therefore they ought to take order in their seuerall realmes and dominions, that the people may vsually pray for them in their publike places and assemblies:
and Therefore they ought to take order in their several Realms and Dominions, that the people may usually pray for them in their public places and assemblies:
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and more seriouslie and particularly to doe it, as there shall bee any speciall occasion,
and more seriously and particularly to do it, as there shall be any special occasion,
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as here was in the time of Dauid. Therefore this order that is among vs established by lawe, that in all Churches the Minister and people are willed to pray continually for the Kings most excellent Maiestie, both in common prayer and in preaching;
as Here was in the time of David. Therefore this order that is among us established by law, that in all Churches the Minister and people Are willed to pray continually for the Kings most excellent Majesty, both in Common prayer and in preaching;
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and that as warre, or other thing shall fall out, so some speciall formes of prayer are set out by publike authoritie to bee vsed in such cases:
and that as war, or other thing shall fallen out, so Some special forms of prayer Are Set out by public Authority to be used in such cases:
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is according to Gods word, and to the example of godly Princes.
is according to God's word, and to the Exampl of godly Princes.
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I speake not now of our duties to pray for them, but of theirs, that they should thinke that they neede it,
I speak not now of our duties to pray for them, but of theirs, that they should think that they need it,
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and so require it of the people.
and so require it of the people.
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And if Kings are bound thus to doe, then Noblemen, and other inferiour persons much more, who haue not so many meanes to accomplish their owne desires, And if Kings Are bound thus to do, then Noblemen, and other inferior Persons much more, who have not so many means to accomplish their own Desires,
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or it may be are not so well able to pray for themselues, at leastwise as Dauid was.
or it may be Are not so well able to pray for themselves, At leastwise as David was.
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And so generally all men (for this, as well as the rest of the Scripture is written for our learning) are bound,
And so generally all men (for this, as well as the rest of the Scripture is written for our learning) Are bound,
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as at all other times to desire others to pray for them;
as At all other times to desire Others to pray for them;
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so also, as they shall haue any speciall cause, to desire them to doe it a great deale more:
so also, as they shall have any special cause, to desire them to do it a great deal more:
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and not only to pray themselues for themselues continually, because prayer in all things is our speciall refuge and succour;
and not only to pray themselves for themselves continually, Because prayer in all things is our special refuge and succour;
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but to desire others to pray God, that he would from time to time heare their prayers.
but to desire Others to prey God, that he would from time to time hear their Prayers.
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And as Dauid doth it here in this speciall neede of his, as being in danger and feare of his enemies:
And as David does it Here in this special need of his, as being in danger and Fear of his enemies:
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so if we be in sicknes and feare of death, we should in the feeling of our own weaknes,
so if we be in sickness and Fear of death, we should in the feeling of our own weakness,
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and in the faith of the prayers of others, desire thē to pray for vs, and not only to pray our selues.
and in the faith of the Prayers of Others, desire them to pray for us, and not only to pray our selves.
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And this is the aduice and commandement of the Apostle:
And this is the Advice and Commandment of the Apostle:
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Is any among you afflicted? let him pray: is any sicke among you? let him call for the Elders of the Church, Is any among you afflicted? let him pray: is any sick among you? let him call for the Elders of the Church,
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and let them pray for him. and let them pray for him.
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Now seeing sicknes is but one kind of crosse, and the Lord hath many waies else to afflict vs;
Now seeing sickness is but one kind of cross, and the Lord hath many ways Else to afflict us;
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in any of them we ought to do the like:
in any of them we ought to do the like:
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yea and not only when affliction is vpon vs, that it might be remoued and taken away;
yea and not only when affliction is upon us, that it might be removed and taken away;
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but when wee haue iust cause to feare it, that it might be preuented, and so we escape it.
but when we have just cause to Fear it, that it might be prevented, and so we escape it.
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And not onely in outward affliction, but all inward much more, by how much they are more dangerous and grieuous:
And not only in outward affliction, but all inward much more, by how much they Are more dangerous and grievous:
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as if wee shall be distressed in minde, being tempted by Sathan either vnto sinne, or for sinne:
as if we shall be distressed in mind, being tempted by Sathan either unto sin, or for sin:
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for if they be auailable in other cases, then in these.
for if they be available in other cases, then in these.
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And so to conclude this one point in a word, in euery matter that is of any importance either for our selues,
And so to conclude this one point in a word, in every matter that is of any importance either for our selves,
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or for any of ours, wee ought so to commend the same, and the whole successe of them vnto God in prayer, who must onely bring them to passe,
or for any of ours, we ought so to commend the same, and the Whole success of them unto God in prayer, who must only bring them to pass,
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as that we rest not therein, but desire also the prayers of others to helpe vs in the same.
as that we rest not therein, but desire also the Prayers of Others to help us in the same.
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This ordinance of his, the Lord in much wisedome and mercie hath left, to vnite vs in brotherly loue one to another;
This Ordinance of his, the Lord in much Wisdom and mercy hath left, to unite us in brotherly love one to Another;
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that when we shall see by experience how much we are or may be beholding one to another, in that by their prayers wee haue been holpen in so great distresses, wee might from the bottome of our harts vnfainedly loue one another.
that when we shall see by experience how much we Are or may be beholding one to Another, in that by their Prayers we have been helped in so great Distresses, we might from the bottom of our hearts unfeignedly love one Another.
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Thus the greatest Monarch may be beholding to all his subiects, as Dauid was here to his people;
Thus the greatest Monarch may be beholding to all his Subjects, as David was Here to his people;
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and the rich this way may thinke that they faire the better for the poore; and the Minister for the meanest of his flocke;
and the rich this Way may think that they fair the better for the poor; and the Minister for the Meanest of his flock;
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And it were well that this way wee were all of vs a great deale more beholding one to another than we are:
And it were well that this Way we were all of us a great deal more beholding one to Another than we Are:
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in that we would in brotherly loue acquaint others with our estate, and desire their prayers,
in that we would in brotherly love acquaint Others with our estate, and desire their Prayers,
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and then they would pray for vs, according to the counsell and aduice of the Apostle:
and then they would pray for us, according to the counsel and Advice of the Apostle:
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Acknowledge your faults one to another, and pray one for another, that ye may be healed, Acknowledge your Faults one to Another, and pray one for Another, that you may be healed,
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for the prayer of a righteous man auaileth much, if it be feruent. for the prayer of a righteous man avails much, if it be fervent.
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If we should for our owne benefit and good, acquaint other with some speciall sins, that haue been the cause (and so consequently that may bee the cause) of some great crosse;
If we should for our own benefit and good, acquaint other with Some special Sins, that have been the cause (and so consequently that may be the cause) of Some great cross;
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that they vpon the knowledge of it might in greater feeling and faith pray for vs, that they might bee forgiuen,
that they upon the knowledge of it might in greater feeling and faith pray for us, that they might be forgiven,
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and wee deliuered from the punishment of them:
and we Delivered from the punishment of them:
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then should wee make them acquainted with other of our necessities to that end much more.
then should we make them acquainted with other of our necessities to that end much more.
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And that wee might bee perswaded vnto this duty of crauing the prayers of others in the feeling of the great need that we haue of them; And that we might be persuaded unto this duty of craving the Prayers of Others in the feeling of the great need that we have of them;
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let vs first of all consider, how the Lord hath so made vs all ▪ that he would haue vs helpe one another,
let us First of all Consider, how the Lord hath so made us all ▪ that he would have us help one Another,
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and know that we neede the help one of another, both for soule and bodie and euery way else:
and know that we need the help one of Another, both for soul and body and every Way Else:
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and therefore that we should seeke for it one of another; as in the naturall bodie all parts doe need the mutuall helpe one of another,
and Therefore that we should seek for it one of Another; as in the natural body all parts do need the mutual help one of Another,
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as the eyes of the feete, and the belly of the hands, and doe in a sort seeke vnto them for it,
as the eyes of the feet, and the belly of the hands, and do in a sort seek unto them for it,
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and by a naturall instinct, as it were begge and craue it.
and by a natural instinct, as it were beg and crave it.
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And all experience teacheth vs, that in all other things none of vs is sufficient of our selues,
And all experience Teaches us, that in all other things none of us is sufficient of our selves,
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and therefore we craue the help of others, as in counsell, in labour, and in all worldly affaires;
and Therefore we crave the help of Others, as in counsel, in labour, and in all worldly affairs;
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why then should it not be so in praier also? Yet such is our corruption, that we rather seeke helpe in any thing,
why then should it not be so in prayer also? Yet such is our corruption, that we rather seek help in any thing,
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as distrusting our selues, sauing in this, wherein wee most neede it.
as distrusting our selves, Saving in this, wherein we most need it.
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But we haue found the other true by our owne experience, and so doe vse it,
But we have found the other true by our own experience, and so do use it,
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if we did beleeue this, and would doe thereafter, wee might finde the fruite of it as sensible.
if we did believe this, and would do thereafter, we might find the fruit of it as sensible.
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Secondly, when we haue suites vnto Princes or great men, we desire those that are in fauour with them, to further our suites, Secondly, when we have suits unto Princes or great men, we desire those that Are in favour with them, to further our suits,
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and those especially that are most gracious with them;
and those especially that Are most gracious with them;
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and wee rest not in our selues, though we be well knowne vnto them, especially if the matter that wee sue for bee of any moment:
and we rest not in our selves, though we be well known unto them, especially if the matter that we sue for bee of any moment:
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why should wee not then much more speak vnto others, that they would pray to God for vs,
why should we not then much more speak unto Others, that they would pray to God for us,
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and commend our suites vnto his high Maiestie? For though Gods loue be not partiall,
and commend our suits unto his high Majesty? For though God's love be not partial,
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as mans is, but his promise is to all alike:
as men is, but his promise is to all alike:
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yet experience sheweth that some are more acquainted with prayer, then other, and so haue more accesse vnto God,
yet experience shows that Some Are more acquainted with prayer, then other, and so have more access unto God,
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as it were, and come oftner into his presence, and neerer vnto him, and so there is more hope that they should bee sooner heard.
as it were, and come oftener into his presence, and nearer unto him, and so there is more hope that they should be sooner herd.
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Especiallie when God hath made a speciall promise, that when two or three bee gathered together in the name of his sonne, hee will be in the middest of them,
Especially when God hath made a special promise, that when two or three bee gathered together in the name of his son, he will be in the midst of them,
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and therefore when diuers, or the whole Church pray for vs, there is more hope of being heard,
and Therefore when diverse, or the Whole Church pray for us, there is more hope of being herd,
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than when wee pray our selues alone.
than when we pray our selves alone.
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The Papists pray to the Saints, that are dead, that they would pray to God for them, that hee would heare their prayers;
The Papists pray to the Saints, that Are dead, that they would pray to God for them, that he would hear their Prayers;
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for which there is no warrant in the Scripture, but the whole word of God is rather against them:
for which there is no warrant in the Scripture, but the Whole word of God is rather against them:
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but here is an example to desire the prayers of the Saints on earth that are liuing, with hope of great fruite; and few do follow it.
but Here is an Exampl to desire the Prayers of the Saints on earth that Are living, with hope of great fruit; and few do follow it.
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Thirdly, when we pray, we doe as it were striue with God to obtaine some thing,
Thirdly, when we pray, we do as it were strive with God to obtain Some thing,
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as was shewed to Iacob in the vision of an Angell wrastling with him all night long;
as was showed to Iacob in the vision of an Angel wrestling with him all night long;
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to teach vs, that when we pray we must not come coldly or sleepely vnto it,
to teach us, that when we pray we must not come coldly or sleepely unto it,
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but with all earnestnes of desire, and not giue ouer vntill the Lord blesse vs, as Iacob would not let the Angell goe, vntill he blessed him:
but with all earnestness of desire, and not give over until the Lord bless us, as Iacob would not let the Angel go, until he blessed him:
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and then the Lord will assuredly blesse vs, if we perseuere, as he did Iacob; and as Christ hath shewed in the parable of the wicked Iudge, who was ouercome by the importunitie of the widow.
and then the Lord will assuredly bless us, if we persevere, as he did Iacob; and as christ hath showed in the parable of the wicked Judge, who was overcome by the importunity of the widow.
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Therefore as when we wrastle or striue with a man, we knowing his great strength and our owne weakenes,
Therefore as when we wrestle or strive with a man, we knowing his great strength and our own weakness,
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and so how hard it is to ouercome, we would gladly haue others to helpe and to striue with vs against him;
and so how hard it is to overcome, we would gladly have Others to help and to strive with us against him;
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and so we may more easily do that by the helpe of others, which alone hardly,
and so we may more Easily do that by the help of Others, which alone hardly,
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or not at all we could do:
or not At all we could do:
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So when we striue with the Lord God in prayer, being priuie to the weakenes of our owne faith,
So when we strive with the Lord God in prayer, being privy to the weakness of our own faith,
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and how many sinnes there are to hinder vs, and what an hard thing it is to obtaine any thing in respect of our great vnworthinesse, we should desire others to helpe vs with their prayers,
and how many Sins there Are to hinder us, and what an hard thing it is to obtain any thing in respect of our great unworthiness, we should desire Others to help us with their Prayers,
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and therein as it were to striue with vs. And in this respect it is a singular great blessing,
and therein as it were to strive with us And in this respect it is a singular great blessing,
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if it were rightly esteemed, and accordingly vsed, to haue many in a familie, or in the Church, to pray with vs, and for vs.
if it were rightly esteemed, and accordingly used, to have many in a family, or in the Church, to pray with us, and for us
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Thus speaketh the Apostle, and thus did hee practise, when hee so earnestly intreated the Romanes to pray for him, saying, Brethren, I beseech you for our Lord Iesus Christs sake,
Thus speaks the Apostle, and thus did he practise, when he so earnestly entreated the Romans to pray for him, saying, Brothers, I beseech you for our Lord Iesus Christ sake,
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and for the loue of the spirit, that you would striue with me by prayer to God for me;
and for the love of the Spirit, that you would strive with me by prayer to God for me;
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that I may come to you with ioy by the will of God, and may with you bee refreshed. that I may come to you with joy by the will of God, and may with you be refreshed.
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He had often, and of a long time purposed to come to them, as he professeth in the first chapter;
He had often, and of a long time purposed to come to them, as he Professes in the First chapter;
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and prayed, that by some meanes one time or other he might haue prosperous iourney by the will of God to come vnto them:
and prayed, that by Some means one time or other he might have prosperous journey by the will of God to come unto them:
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now at the last he desireth them also not only to pray, but to pray earnestly, now At the last he Desires them also not only to pray, but to pray earnestly,
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and to striue with him in their prayers, that he may come with ioy: and doth beseech them that they would doe so, euen for the loue of Christ, and of the spirit.
and to strive with him in their Prayers, that he may come with joy: and does beseech them that they would do so, even for the love of christ, and of the Spirit.
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If hee then after so many and earnest prayers did desire them to striue with him:
If he then After so many and earnest Prayers did desire them to strive with him:
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how had we need much more to doe it, who pray seldomer, and more coldly? And truly as great things may be done,
how had we needs much more to do it, who pray seldomer, and more coldly? And truly as great things may be done,
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when many striue together, which none of them could seuerally doe:
when many strive together, which none of them could severally doe:
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so by the prayers of many great things are obtained, which by the prayers of one alone are not so easily gottē.
so by the Prayers of many great things Are obtained, which by the Prayers of one alone Are not so Easily got.
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So the same Apostle writeth to the Corinthians, that God had deliuered him from great dangers,
So the same Apostle Writeth to the Corinthians, that God had Delivered him from great dangers,
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and would doe so still, so that they would pray earnestly for him:
and would do so still, so that they would pray earnestly for him:
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Brethren, (saith he) we would not haue you ignorant of our affliction, which came vnto vs in Asia, Brothers, (Says he) we would not have you ignorant of our affliction, which Come unto us in Asia,
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how we were pressed out of measure, passing strength, so that we altogether doubted euen of life.
how we were pressed out of measure, passing strength, so that we altogether doubted even of life.
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Yea, we receiued the sentence of death in our selues, because wee should not trust in our selues,
Yea, we received the sentence of death in our selves, Because we should not trust in our selves,
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but in God, who raiseth the dead. Who deliuered vs from so great a death, and doth deliuer vs:
but in God, who Raiseth the dead. Who Delivered us from so great a death, and does deliver us:
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in whom we trust, that yet hereafter he will deliuer vs;
in whom we trust, that yet hereafter he will deliver us;
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so that yee labour together in prayer for vs. Thus he beleeued, that hee might get great good by the earnest prayers of others,so that ye labour together in prayer for us Thus he believed, that he might get great good by the earnest Prayers of Others,
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and therefore doth desire them, euen to bee deliuered by the power of them from many great dangers.
and Therefore does desire them, even to be Delivered by the power of them from many great dangers.
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And it may bee (if wee haue marked the experience of our selues, and others) that we may well remember, what great deliuerances haue been graunted,
And it may be (if we have marked the experience of our selves, and Others) that we may well Remember, what great Deliverances have been granted,
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when others haue laboured in prayers for vs, or wee for them: if not, wee may see it by the grace of God in time to come.
when Others have laboured in Prayers for us, or we for them: if not, we may see it by the grace of God in time to come.
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But very few account prayer such a labour or striuing as it is, and so go to it coldly,
But very few account prayer such a labour or striving as it is, and so go to it coldly,
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and trust to their own strength, and so obtaine nothing. Pauls hope was in this, that others should striue with him in prayer;
and trust to their own strength, and so obtain nothing. Paul's hope was in this, that Others should strive with him in prayer;
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so we might haue greater hope, if wee sought for helpe at the prayers of others,
so we might have greater hope, if we sought for help At the Prayers of Others,
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and did not trust to our owne too much.
and did not trust to our own too much.
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If thus in all matters of moment we desire the prayers of others according to our neede, it will come to passe, that wee should not want the fruite of them, seeing the Lord hath promised to heare them;
If thus in all matters of moment we desire the Prayers of Others according to our need, it will come to pass, that we should not want the fruit of them, seeing the Lord hath promised to hear them;
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but howsoeuer things fall out with vs, we shal haue this comfort of a good conscience, that we haue neglected no means, that God hath appointed for our good.
but howsoever things fallen out with us, we shall have this Comfort of a good conscience, that we have neglected no means, that God hath appointed for our good.
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But if wee bee carelesse of the prayers of others, and so doe not seeke for them, besides that it may come to passe that wee shall faile of our purpose through our owne default: (as when one striueth alone, he cannot ouercome,
But if we be careless of the Prayers of Others, and so do not seek for them, beside that it may come to pass that we shall fail of our purpose through our own default: (as when one strives alone, he cannot overcome,
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because he hath none to ioyne with him;
Because he hath none to join with him;
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or at least hee shall not obtaine it so soone, as otherwise hee might, as when one is about a thing alone, hee is the longer a doing it) we shall haue the lesse comfort,
or At least he shall not obtain it so soon, as otherwise he might, as when one is about a thing alone, he is the longer a doing it) we shall have the less Comfort,
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or more griefe, because we neglected some meanes that might haue done vs good.
or more grief, Because we neglected Some means that might have done us good.
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We must then be perswaded, that the prayers of others may doe vs good, and that wee neede them, and so accordingly desire them.
We must then be persuaded, that the Prayers of Others may do us good, and that we need them, and so accordingly desire them.
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In the daies of ignorance and superstition men gaue much to haue a continuall Masse for them, that is, to pray for their soules:
In the days of ignorance and Superstition men gave much to have a continual Mass for them, that is, to pray for their Souls:
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and there were Beadmen also (as they called them) appointed for that purpose, to pray for the liuing and for the dead,
and there were Beadmen also (as they called them) appointed for that purpose, to pray for the living and for the dead,
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and were maintained by the goods of the Church to that end: which prayers of theirs because they were in an vnknowne tongue, and so without vnderstanding;
and were maintained by the goods of the Church to that end: which Prayers of theirs Because they were in an unknown tongue, and so without understanding;
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and also not according to the word of God, and so without faith; could doe them no good:
and also not according to the word of God, and so without faith; could do them no good:
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yet this truth they aimed at though in darknes and as blind men, that the prayers of others were so auaileable for them, that euen in that respect onely they gaue much yeerely vnto those that should pray for them.
yet this truth they aimed At though in darkness and as blind men, that the Prayers of Others were so available for them, that even in that respect only they gave much yearly unto those that should pray for them.
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And truly if they had prayed aright, they might by their prayers haue giuen more than they receiued;
And truly if they had prayed aright, they might by their Prayers have given more than they received;
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for they might haue obtained great things of the Lord for them.
for they might have obtained great things of the Lord for them.
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But here was another great abuse of that time in these prayers also, that they hauing others thus to pray for them, they rested in that,
But Here was Another great abuse of that time in these Prayers also, that they having Others thus to pray for them, they rested in that,
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and so neglected their owne prayers the more;
and so neglected their own Prayers the more;
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and thought that they might doe it with the lesse danger, for they had others that prayed for them continually,
and Thought that they might do it with the less danger, for they had Others that prayed for them continually,
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and so that that was wanting in themselues, was supplied by others.
and so that that was wanting in themselves, was supplied by Others.
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Dauid was of another minde, for heere by his practise we haue an example of one, that so desireth the prayers of others,David was of Another mind, for Here by his practice we have an Exampl of one, that so Desires the Prayers of Others,
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as that hee purposeth not to neglect prayer himselfe, or to vse it any whit the lesse for that;
as that he Purposes not to neglect prayer himself, or to use it any whit the less for that;
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but to vse it rather the more, willing them to pray God to heare his prayers:
but to use it rather the more, willing them to pray God to hear his Prayers:
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so that if he did not pray himselfe, their prayers should do him no good;
so that if he did not pray himself, their Prayers should do him no good;
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but it should be al one with him, as if one should desire a man to set his hand to a blank,
but it should be all one with him, as if one should desire a man to Set his hand to a blank,
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and so he should preferre that as a supplication for him to the Prince.
and so he should prefer that as a supplication for him to the Prince.
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So we are to desire others to pray for vs, but in the meane season we must not neglect to pray for our selues.
So we Are to desire Others to pray for us, but in the mean season we must not neglect to pray for our selves.
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But it may seeme superfluous, and more then needed, that Dauid should thus desire the prayers of the people:
But it may seem superfluous, and more then needed, that David should thus desire the Prayers of the people:
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for they were his subiects, and therefore as in that respect they did owe other duties vnto him,
for they were his Subjects, and Therefore as in that respect they did owe other duties unto him,
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so this of praier most of all;
so this of prayer most of all;
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according to the exhortation of the Apostle, who willeth, that supplications, prayers, intercessions, and giuing of thankes be made for all men, and namely, for Kings, and for all that are in authoritie:
according to the exhortation of the Apostle, who wills, that supplications, Prayers, intercessions, and giving of thanks be made for all men, and namely, for Kings, and for all that Are in Authority:
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therfore it is like that they would not neglect it, though he had not admonished them of it.
Therefore it is like that they would not neglect it, though he had not admonished them of it.
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Besides, it was a publike cause that hee dealt in, euen against the open enemies of the whole realme, against whom he went to warre,
Beside, it was a public cause that he dealt in, even against the open enemies of the Whole realm, against whom he went to war,
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and so it concerned them as well as himselfe:
and so it concerned them as well as himself:
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for the enemies came not against his person onely, but against them all, and so they could not forget him their King, vnlesse they forgat themselues.
for the enemies Come not against his person only, but against them all, and so they could not forget him their King, unless they forgot themselves.
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Yet because he knew that men naturally are forgetfull, and so if they were not put in minde of it, they might either wholy neglect it,
Yet Because he knew that men naturally Are forgetful, and so if they were not put in mind of it, they might either wholly neglect it,
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or not doe it so throughly as they should, hee put them in minde to pray for himselfe,
or not do it so thoroughly as they should, he put them in mind to pray for himself,
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and giueth them a forme of it, and so telleth them what they should say.
and gives them a Form of it, and so Telleth them what they should say.
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This should moue vs to put our dearest friends in minde of vs, and call vpon them to pray for vs;
This should move us to put our dearest Friends in mind of us, and call upon them to pray for us;
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yea when they know our estate best, and what great neede wee haue of the prayers of others: yea when they know our estate best, and what great need we have of the Prayers of Others:
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for they may forget vs sometimes, though they wish vs well.
for they may forget us sometime, though they wish us well.
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And as through forgetfulnes they may neglect other duties, which yet they are willing generally to performe,
And as through forgetfulness they may neglect other duties, which yet they Are willing generally to perform,
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as not to visite vs, to send to vs, to write to vs, as often as they should,
as not to visit us, to send to us, to write to us, as often as they should,
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and wee looke for at their hands: so much more not to pray for vs;
and we look for At their hands: so much more not to pray for us;
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for many times they that doe the former in great measure, neglect this wholy, or in a great part.
for many times they that do the former in great measure, neglect this wholly, or in a great part.
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Wee finde by experience, that many times, yea when wee are spoken to of our friends, wee remember not all, but forget many things:
we find by experience, that many times, yea when we Are spoken to of our Friends, we Remember not all, but forget many things:
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why should we not think then, that others may forget vs, if they be not put in minde? Parents are bound to pray for their children,
why should we not think then, that Others may forget us, if they be not put in mind? Parents Are bound to pray for their children,
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and they should know it well enough;
and they should know it well enough;
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yea their children kneele downe and aske them blessing, and put them in minde of it,
yea their children kneel down and ask them blessing, and put them in mind of it,
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and notwithstanding al this many doe forget it;
and notwithstanding all this many do forget it;
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and though they cast out certaine words of course, yet they doe not thereupon determine seriously to pray for them:
and though they cast out certain words of course, yet they do not thereupon determine seriously to pray for them:
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what would they doe then, if their children by asking them their daily blessing should not put them in minde of it at all? Therefore euery manner of way we see, what great reason there is of this, to desire others to pray for vs:
what would they do then, if their children by asking them their daily blessing should not put them in mind of it At all? Therefore every manner of Way we see, what great reason there is of this, to desire Others to pray for us:
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and so much for this present.
and so much for this present.
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THE SECOND SERMON vpon the inscription. To him that excelleth. A Psalme of Dauid.THE SECOND SERMON upon the inscription. To him that excels. A Psalm of David.
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THat I might prosecute that argument which I began the last day, as you heard, wee want not examples in the Scripture for the practise of this dutie, in the faithful seruants of God, men and women of al sorts, who haue wel seene in how great need they haue stood of the prayers of others,
THat I might prosecute that argument which I began the last day, as you herd, we want not Examples in the Scripture for the practice of this duty, in the faithful Servants of God, men and women of all sorts, who have well seen in how great need they have stood of the Prayers of Others,
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and haue accordingly desired the same.
and have accordingly desired the same.
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Hannah the wife of Elkanah a very godlie woman (as appeareth in her storie) being barren,Hannah the wife of Elkanah a very godly woman (as appears in her story) being barren,
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and thereby being vpbraided of her aduersarie, was troubled in her minde, and prayed vnto the Lord,
and thereby being upbraided of her adversary, was troubled in her mind, and prayed unto the Lord,
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and wept sore, and she prayed for a manchild, not so much for her self,
and wept soar, and she prayed for a Manchild, not so much for her self,
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as for the glory of God (for she vowed him vnto God in her prayer):
as for the glory of God (for she vowed him unto God in her prayer):
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Hely the Priest sitting in the Temple before her, and perceiuing her lips onely to moue, Hely the Priest sitting in the Temple before her, and perceiving her lips only to move,
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but not hearing a word, thought she had been drunken, and told her so: but she said no, and told him what she did:
but not hearing a word, Thought she had been drunken, and told her so: but she said no, and told him what she did:
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then Hely prayed God to heare her prayers, saying, Goe in peace, and the God of Israel grant thy petition, that thou hast asked of him:
then Hely prayed God to hear her Prayers, saying, Go in peace, and the God of Israel grant thy petition, that thou hast asked of him:
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Then she said againe, Let thine handmaid finde grace in thy sight:
Then she said again, Let thine handmaid find grace in thy sighed:
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that is, I beseech thee pray for me still, as now thou hast done, that God would grant me my petition:
that is, I beseech thee pray for me still, as now thou hast done, that God would grant me my petition:
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for what grace or fauour else could she meane, seeing that in other things, as for the ill opinion hee had conceiued of her, she had satisfied him before? and so God heard them both,
for what grace or favour Else could she mean, seeing that in other things, as for the ill opinion he had conceived of her, she had satisfied him before? and so God herd them both,
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as appeareth in the sequell of that storie.
as appears in the sequel of that story.
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The Israelites also being in feare of the Philistims, came to Samuel the Prophet, and desired him, that as hee had prayed for them alreadie,
The Israelites also being in Fear of the philistines, Come to Samuel the Prophet, and desired him, that as he had prayed for them already,
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so hee would not cease to doe it still;
so he would not cease to do it still;
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saying, Cease not to crie vnto the Lord our God for vs, that hee may saue vs out of the hand of the Philistims:
saying, Cease not to cry unto the Lord our God for us, that he may save us out of the hand of the philistines:
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and he did so, and the Lord heard him, and thundred with a great thunder that day vpon the Philistims, and scattered them:
and he did so, and the Lord herd him, and thundered with a great thunder that day upon the philistines, and scattered them:
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so they were slaine before Israel. so they were slain before Israel.
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Here many seeke to one for his prayers, then much more may one seeke to many for theirs.
Here many seek to one for his Prayers, then much more may one seek to many for theirs.
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When Rabshakeh was sent by the King of Ashur with a great hoast against Ierusalem, and came vp to the walles of the citie, and spake blasphemously against the Lord, and against his annointed:
When Rabshakeh was sent by the King of Ashur with a great host against Ierusalem, and Come up to the walls of the City, and spoke blasphemously against the Lord, and against his anointed:
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Hezekiah the King came into the house of the Lord, and prayed;Hezekiah the King Come into the house of the Lord, and prayed;
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and sent messengers vnto the Prophet Isaiah, desiring him that he would pray for them, saying, Lift thou vp thy prayer for the remnant that are left: and sent messengers unto the Prophet Isaiah, desiring him that he would pray for them, saying, Lift thou up thy prayer for the remnant that Are left:
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and he did so, and God heard him for them, and the same night the Angell of the Lord went out, and smote in the campe of the Assyrians an hundreth, fourescore and fiue thousand.
and he did so, and God herd him for them, and the same night the Angel of the Lord went out, and smote in the camp of the Assyrians an Hundredth, fourescore and fiue thousand.
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Paul also the Apostle (as we haue heard alreadie) desireth the Romanes to pray for him, saying, Brethren, I beseech you for our Lord Iesus Christs sake, and for the loue of the Spirit, that yee would striue with mee by prayer to God for me. Paul also the Apostle (as we have herd already) Desires the Romans to pray for him, saying, Brothers, I beseech you for our Lord Iesus Christ sake, and for the love of the Spirit, that ye would strive with me by prayer to God for me.
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And so doth he to that end intreate the Corinthians with these words: God hath deliuered vs from a great death;
And so does he to that end entreat the Corinthians with these words: God hath Delivered us from a great death;
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in whom we trust, that yet hereafter hee will deliuer vs, so that yee labour together in prayer for vs. This holy man, who was often in prayer for himselfe,in whom we trust, that yet hereafter he will deliver us, so that ye labour together in prayer for us This holy man, who was often in prayer for himself,
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and for all Churches, desireth others to pray for him.
and for all Churches, Desires Others to pray for him.
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Thus the best seruants of God, as they haue not neglected this benefit of prayer from their brethren,
Thus the best Servants of God, as they have not neglected this benefit of prayer from their brothers,
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so they had the fruit and comfort of it in great measure:
so they had the fruit and Comfort of it in great measure:
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and truly if wee beleeue rightly the Communion of Saints, and that God hath appointed one to doe good to another by the graces that hee hath bestowed vpon them;
and truly if we believe rightly the Communion of Saints, and that God hath appointed one to do good to Another by the graces that he hath bestowed upon them;
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why should wee not thinke, that part of the communion consisteth in this, that wee communicate in the spirit of prayer,
why should we not think, that part of the communion Consisteth in this, that we communicate in the Spirit of prayer,
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as well as in the spirit of counsell or of comfort:
as well as in the Spirit of counsel or of Comfort:
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and that this way we may giue and receiue helpe one from another, as well as any other way? Hester that noble and vertuous Queene, who as it seemeth had vsed often to pray her selfe, and with her maides, else she could not haue promised that for them, which she did;
and that this Way we may give and receive help one from Another, as well as any other Way? Esther that noble and virtuous Queen, who as it seems had used often to pray her self, and with her maids, Else she could not have promised that for them, which she did;
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in a matter that greatly concerned the glorie of God, and the good of his Church, doth not onely pray her selfe with her seruants three daies and three nights, and that with fasting,
in a matter that greatly concerned the glory of God, and the good of his Church, does not only pray her self with her Servants three days and three nights, and that with fasting,
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but doth desire that all the Iewes that were in that citie would doe the like for her.
but does desire that all the Iewes that were in that City would do the like for her.
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So that sometimes wee had need not onely to desire others to pray for vs, but euen to fast and pray for vs.
So that sometime we had need not only to desire Others to pray for us, but even to fast and pray for us
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And truly the vertue and power of the prayer of one man is so auaileable for another, that the very wicked haue seene it, And truly the virtue and power of the prayer of one man is so available for Another, that the very wicked have seen it,
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and been driuen to acknowledge it, and so haue desired the seruants of God to pray for them,
and been driven to acknowledge it, and so have desired the Servants of God to pray for them,
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and haue had great benefit thereby.
and have had great benefit thereby.
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Then if the vngodly and prophane men of the world, who are not at all acquainted with prayer,
Then if the ungodly and profane men of the world, who Are not At all acquainted with prayer,
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yet haue thought that the prayers of others might doe them good; then they that know what prayer doth meane, and that haue accustomed themselues to prayer,
yet have Thought that the Prayers of Others might do them good; then they that know what prayer does mean, and that have accustomed themselves to prayer,
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and haue obserued the fruite of it in themselues, may bee assured, that the prayers of others shall be of like or a great deale more force for them.
and have observed the fruit of it in themselves, may be assured, that the Prayers of Others shall be of like or a great deal more force for them.
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If they whose consciences tels them, that for their vngodlinesse they are altogether out of Gods fauour,
If they whose Consciences tells them, that for their ungodliness they Are altogether out of God's favour,
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and so they had no heart to pray to him themselues, neither had any hope that hee would heare them;
and so they had no heart to pray to him themselves, neither had any hope that he would hear them;
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yet haue had some hope, that God might heare some others for them, and so haue sought vnto them for their prayers:
yet have had Some hope, that God might hear Some Others for them, and so have sought unto them for their Prayers:
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then how much more they, who liuing in a good course, haue hope that God is wel pleased with them in Christ, may be perswaded that God will most willingly heare others for them,
then how much more they, who living in a good course, have hope that God is well pleased with them in christ, may be persuaded that God will most willingly hear Others for them,
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and so in great faith desire their prayers? And to conclude, if they that are not of the Church of God,
and so in great faith desire their Prayers? And to conclude, if they that Are not of the Church of God,
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but are aliants and strangers from it, haue been of opinion, that if any of the faithfull seruants of God in his Church would pray for them, that God would be mercifull vnto them for their sakes:
but Are aliants and Strangers from it, have been of opinion, that if any of the faithful Servants of God in his Church would pray for them, that God would be merciful unto them for their sakes:
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then how much more they that are the true members of the Church of God may verely beleeue, that God will heare their fellow brethren for them? For as in a familie if strangers can hope, that if some seruant of speciall account doe speake to the master for them, hee will doe some thing at their request;
then how much more they that Are the true members of the Church of God may verily believe, that God will hear their fellow brothers for them? For as in a family if Strangers can hope, that if Some servant of special account do speak to the master for them, he will do Some thing At their request;
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then they that are of the same house may bee assured much more that the intreatie of their fellow seruants shall doe them much good:
then they that Are of the same house may be assured much more that the intreaty of their fellow Servants shall do them much good:
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So in the house of God, if they that are strangers from the couenant of promise,
So in the house of God, if they that Are Strangers from the Covenant of promise,
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and haue no hope, and are without God in the world, yet thinke that his seruants shall be heard for them;
and have no hope, and Are without God in the world, yet think that his Servants shall be herd for them;
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then how much more may they that are of the household of faith themselues beleeue, that God will heare their fellow seruants for them, seeing that he hath not onely giuen them leaue,
then how much more may they that Are of the household of faith themselves believe, that God will hear their fellow Servants for them, seeing that he hath not only given them leave,
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but commanded them to speake, and intreate one for another, and themselues are such alreadie, as hee meaneth to doe good vnto?
but commanded them to speak, and entreat one for Another, and themselves Are such already, as he means to do good unto?
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And this is that that we reade of in the person of Pharaoh King of Egypt, who though he could not abide Moses and Aaron, yet when the hand of God was heauie vpon him, hee was many times compelled to seeke to them for their prayers;
And this is that that we read of in the person of Pharaoh King of Egypt, who though he could not abide Moses and Aaron, yet when the hand of God was heavy upon him, he was many times compelled to seek to them for their Prayers;
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and his owne conscience did tell him, that the Lord might happely heare them for him,
and his own conscience did tell him, that the Lord might happily hear them for him,
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though himselfe was vnworthie once to bee regarded of him.
though himself was unworthy once to be regarded of him.
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As when himselfe and his land was punished with frogs, hee called for them, and said, Pray yee vnto the Lord, that hee may take away the frogges from me, and from my people:
As when himself and his land was punished with frogs, he called for them, and said, Pray ye unto the Lord, that he may take away the frogs from me, and from my people:
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and afterwards, when they were punished with great swarmes of flyes, so that the earth was corrupt with them:
and afterwards, when they were punished with great swarms of flies, so that the earth was corrupt with them:
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he said, I will let you goe, that yee may sacrifice vnto the Lord your God in the wildernesse,
he said, I will let you go, that ye may sacrifice unto the Lord your God in the Wilderness,
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but goe not farre away, pray for me: but go not Far away, pray for me:
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and thirdly, when the Lord sent thunder, and haile, and lightning, so that the fire was mingled with the haile, he sent,
and Thirdly, when the Lord sent thunder, and hail, and lightning, so that the fire was mingled with the hail, he sent,
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and called for them, and said vnto them; I haue now sinned, the Lord is righteous, but I and my people are wicked;
and called for them, and said unto them; I have now sinned, the Lord is righteous, but I and my people Are wicked;
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Pray ye vnto the Lord (for it is enough) that there be no more mightie thunders,
Pray you unto the Lord (for it is enough) that there be no more mighty Thunders,
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and haile, and I will let you goe, and ye shall tarie no longer. and hail, and I will let you go, and you shall tarry no longer.
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Where at the last hee confesseth himselfe and all his people to bee wicked, and to haue deserued these plagues,
Where At the last he Confesses himself and all his people to be wicked, and to have deserved these plagues,
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but he prayeth these his seruants to pray to God for them, and they doe so;
but he Prayeth these his Servants to pray to God for them, and they do so;
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and at their prayers the Lord remoueth these seuerall plagues.
and At their Prayers the Lord Removeth these several plagues.
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Thus this wicked man when he was in the middest of his deserued punishments, and had no heart in them to goe to God himselfe,
Thus this wicked man when he was in the midst of his deserved punishments, and had no heart in them to go to God himself,
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yet sought to others that he was well perswaded of, and receiued great good often by their prayers.
yet sought to Others that he was well persuaded of, and received great good often by their Prayers.
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So did that wicked man Ieroboam King of Israel (of whom it is often said to his shame, that hee caused Israel to sinne ) when the man of God came out of Iudah (at the commandement of the Lord) vnto Beth•el, where hee stood by his idolatrous altar to offer incense, So did that wicked man Jeroboam King of Israel (of whom it is often said to his shame, that he caused Israel to sin) when the man of God Come out of Iudah (At the Commandment of the Lord) unto Beth•el, where he stood by his idolatrous altar to offer incense,
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and reproued for his idolatrie, and cried out against the altar;
and reproved for his idolatry, and cried out against the altar;
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he hearing it stretched out his hand, and said, Lay hold on him: but his hand which he put out against him dried vp,
he hearing it stretched out his hand, and said, Lay hold on him: but his hand which he put out against him dried up,
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and he could not pull it in againe to him. and he could not pull it in again to him.
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Then the King said vnto the man of God, I beseech thee pray vnto the Lord thy God,
Then the King said unto the man of God, I beseech thee pray unto the Lord thy God,
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and make intercession for me, that mine hand may be restored vnto me.
and make Intercession for me, that mine hand may be restored unto me.
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And the man of God besought the Lord, and the Kings hand was restored, and became as it was afore. And the man of God besought the Lord, and the Kings hand was restored, and became as it was afore.
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So though he could not pray himself, and say, I beseech thee my God, with hope that God would heare him;
So though he could not pray himself, and say, I beseech thee my God, with hope that God would hear him;
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yet hee desireth the Prophet to pray to his God, and thought that another might be heard for him, and so he was.
yet he Desires the Prophet to pray to his God, and Thought that Another might be herd for him, and so he was.
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Thus did Zedekiah King of Iudah, though neither himselfe, nor the Princes could abide Ieremy the Prophet, neither did they reuerence him,
Thus did Zedekiah King of Iudah, though neither himself, nor the Princes could abide Ieremy the Prophet, neither did they Reverence him,
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or the doctrine that he deliuered vnto them; for they would not obey the words of the Lord, which he spake vnto them:
or the Doctrine that he Delivered unto them; for they would not obey the words of the Lord, which he spoke unto them:
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yet when they were in great distresse, because the Chaldeans did besiege the citie, hee sent certaine men vnto him, saying, Pray now vnto the Lord our God for vs. Behold how the most vngodly are driuen to iustifie this holie ordinance of prayer, in such wise that they are compelled to seeke to those sometimes for their prayers, whom otherwise they doe not loue,
yet when they were in great distress, Because the Chaldeans did besiege the City, he sent certain men unto him, saying, Pray now unto the Lord our God for us Behold how the most ungodly Are driven to justify this holy Ordinance of prayer, in such wise that they Are compelled to seek to those sometime for their Prayers, whom otherwise they do not love,
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neither haue any good opinion of, but rather hate them, and account them their enemies.
neither have any good opinion of, but rather hate them, and account them their enemies.
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Euen as those in our time, who though they neuer cared for the ministerie of the word,
Eve as those in our time, who though they never cared for the Ministry of the word,
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nor for the assemblies of Gods people, nor for his seruants, yet when they are in any great miserie or feare,
nor for the assemblies of God's people, nor for his Servants, yet when they Are in any great misery or Fear,
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and lie at the point of death, are inforced to send to them, whom they neuer cared for in their life,
and lie At the point of death, Are enforced to send to them, whom they never cared for in their life,
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and to intreate them to pray for them, whom they would neuer intreate for any thing before.
and to entreat them to pray for them, whom they would never entreat for any thing before.
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Lastly, Simon Magus the Sorcerer heard Peter the Apostle iustlie denounce the fearefull iudgement of God against him for his sinne;
Lastly, Simon Magus the Sorcerer herd Peter the Apostle justly denounce the fearful judgement of God against him for his sin;
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he fearing it, desired Peter to pray for him;
he fearing it, desired Peter to pray for him;
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saying, Pray ye to the Lord for me, that none of these things, which ye haue spoken may come vpon me.
saying, Pray you to the Lord for me, that none of these things, which you have spoken may come upon me.
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This wicked man, who of a long time had bewitched the Samaritanes with his sorceries, saying that himselfe was some great man, hoped that al that euill, which his sinnes had deserued,
This wicked man, who of a long time had bewitched the Samaritans with his sorceries, saying that himself was Some great man, hoped that all that evil, which his Sins had deserved,
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and which God had threatned against him, might by the prayers of his seruants be turned from him, and so hee escape them.
and which God had threatened against him, might by the Prayers of his Servants be turned from him, and so he escape them.
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Shall not wee then much more, who haue a desire to please God, and to walke in his waies, hope that the prayers of others shall be auaileable, to turne from vs al those euils, which our own consciences tell vs we haue iust cause to feare,
Shall not we then much more, who have a desire to please God, and to walk in his ways, hope that the Prayers of Others shall be available, to turn from us all those evils, which our own Consciences tell us we have just cause to Fear,
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if wee seeke vnto them for them? Let vs then in the feare of God,
if we seek unto them for them? Let us then in the Fear of God,
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and as we loue our owne wealth, determine to practise this Christian dutie much more than we haue done:
and as we love our own wealth, determine to practise this Christian duty much more than we have done:
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and let vs be heartely sorie that for want of it we haue neglected our own good too much.
and let us be heartily sorry that for want of it we have neglected our own good too much.
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For many great things might wee haue obtained, many fearefull troubles might wee soone haue been deliuered out of: For many great things might we have obtained, many fearful Troubles might we soon have been Delivered out of:
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yea some grieuous things, that haue befallen vs, might haue bin by the grace of God wisely preuented,
yea Some grievous things, that have befallen us, might have been by the grace of God wisely prevented,
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if we had sought vnto others, who might haue intreated the Lord for vs. In which respect wee haue great cause to be sorie, whē the Lord taketh away any good mā or woman,
if we had sought unto Others, who might have entreated the Lord for us In which respect we have great cause to be sorry, when the Lord Takes away any good man or woman,
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for then we want so many that might stil haue prayed for vs, and for the Church,
for then we want so many that might still have prayed for us, and for the Church,
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and so wee are left the more destitute of helpe.
and so we Are left the more destitute of help.
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And if wee ought to lament the death of those, who haue been beneficial to vs for worldly things, whose helpe wee see now that wee want to our great hindrance;
And if we ought to lament the death of those, who have been beneficial to us for worldly things, whose help we see now that we want to our great hindrance;
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then especially should wee be grieued, that wee are depriued of the comfortable presence of those, to whom in all distresses of bodie or minde, wee might resort,
then especially should we be grieved, that we Are deprived of the comfortable presence of those, to whom in all Distresses of body or mind, we might resort,
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and communicate our whole estate, as Dauid did to Ionathan, and might boldly haue desired their prayers,
and communicate our Whole estate, as David did to Ionathan, and might boldly have desired their Prayers,
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and might with great facilitie haue obtained them for vs.
and might with great facility have obtained them for us
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Thus much for this part of the title, that this Psalme being a prayer of the Church for Dauid, hee made it for them,
Thus much for this part of the title, that this Psalm being a prayer of the Church for David, he made it for them,
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and committed it to the singer, that he might take order, that it should be vsed publikly,
and committed it to the singer, that he might take order, that it should be used publicly,
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and so by vertue of it did require, that thus they should pray for him. One thing more of Dauid is to bee obserued out of the title,
and so by virtue of it did require, that thus they should pray for him. One thing more of David is to be observed out of the title,
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and the discourse of the whole Psalme, namely with what minde and purpose, or to what end he desired their prayers.
and the discourse of the Whole Psalm, namely with what mind and purpose, or to what end he desired their Prayers.
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Not as purposing to neglect prayer himselfe, or to grow any whit more slacke in it because of that,
Not as purposing to neglect prayer himself, or to grow any whit more slack in it Because of that,
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and so to put off this as a burden from himselfe, as one that had other great matters in hand,
and so to put off this as a burden from himself, as one that had other great matters in hand,
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and so to commit it to them, that should haue leisure enough:
and so to commit it to them, that should have leisure enough:
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As if hee should haue said, you know that I must goe out to battell against the Ammonites,
As if he should have said, you know that I must go out to battle against the Ammonites,
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and in warre wee shall haue our hands full, and our mindes taken vp euery way, I shall haue no leisure to pray to God there,
and in war we shall have our hands full, and our minds taken up every Way, I shall have no leisure to pray to God there,
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though I know it to be necessarie, and would faine doe it; I would haue you therefore to pray for me;
though I know it to be necessary, and would feign do it; I would have you Therefore to pray for me;
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and so trusting to them should neglect this dutie himselfe, and so they might haue prayed very doubtingly for him:
and so trusting to them should neglect this duty himself, and so they might have prayed very doubtingly for him:
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but that they might be the more willing to pray for him in this case, hee telleth them,
but that they might be the more willing to pray for him in this case, he Telleth them,
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and professeth it openly, that he would pray to God himselfe:
and Professes it openly, that he would pray to God himself:
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and as he should be in any speciall trouble, so he would doe it much more earnestly:
and as he should be in any special trouble, so he would do it much more earnestly:
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and therefore he would haue them pray to God for him, that he would heare those prayers of his.
and Therefore he would have them pray to God for him, that he would hear those Prayers of his.
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So then in requiring this of them, hee did not leaue them in suspense, to thinke thus, he willeth vs to pray for him indeede,
So then in requiring this of them, he did not leave them in suspense, to think thus, he wills us to pray for him indeed,
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and so it is our bound dutie to doe, and wee will doe it;
and so it is our bound duty to do, and we will do it;
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but wee cannot tell whether hee will vse any prayer himselfe, which if hee doe not, ours shall doe him the lesse good.
but we cannot tell whither he will use any prayer himself, which if he do not, ours shall do him the less good.
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But as hee required their prayers, so hee bound himselfe to the like practise, and would haue them also to know it before hand, that so they might pray accordingly, that God would heare his prayers.
But as he required their Prayers, so he bound himself to the like practice, and would have them also to know it before hand, that so they might pray accordingly, that God would hear his Prayers.
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So that first of all Kings and Princes be they neuer so great, must not so require their subiects to pray for them, that they shuld thinke it were not needfull for themselues to pray at all,
So that First of all Kings and Princes be they never so great, must not so require their Subjects to pray for them, that they should think it were not needful for themselves to pray At all,
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for they had enow that daily did it for them euery where.
for they had enough that daily did it for them every where.
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And all others that desire the prayers of their brethren, must not for that bee any one whit the more remisse and sparing in their owne prayers:
And all Others that desire the Prayers of their brothers, must not for that be any one whit the more remiss and sparing in their own Prayers:
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which is diligently to bee marked of vs, because it is contrarie to the common practise of the Church of Rome, and of diuers others.
which is diligently to be marked of us, Because it is contrary to the Common practice of the Church of Rome, and of diverse Others.
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For the Romish Synagogue maketh Emperours, Kings, and great men to beleeue vpon their credit, that prayer doth not so necessarily belong vnto them,
For the Romish Synagogue makes emperors, Kings, and great men to believe upon their credit, that prayer does not so necessarily belong unto them,
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or to such kind of men; that doth peculiarly belong to the Clergie, and Church-men, (as they cal them);
or to such kind of men; that does peculiarly belong to the Clergy, and Churchmen, (as they call them);
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they could pray enough for them, and for al the world, if they may be wel paid for their labours.
they could pray enough for them, and for all the world, if they may be well paid for their labours.
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Therefore if such men as they will but giue some lands and reuenewes to an Abbey,
Therefore if such men as they will but give Some Lands and revenues to an Abbatiae,
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or erect a Monastery, or some religious house, there to be prayed for, they shall haue so many continually to pray for them, that it maketh no matter though themselues very seldome or not at al pray.
or erect a Monastery, or Some religious house, there to be prayed for, they shall have so many continually to pray for them, that it makes no matter though themselves very seldom or not At all pray.
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This kingly prophet, or propheticall king was of another minde, and so ought all godly and religious not onely Princes,
This kingly Prophet, or prophetical King was of Another mind, and so ought all godly and religious not only Princes,
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but men and women to be.
but men and women to be.
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But to leaue these men, and their religious practises to themselues, we shall finde this corruption to be in some, that are not of the worser sort;
But to leave these men, and their religious practises to themselves, we shall find this corruption to be in Some, that Are not of the Worse sort;
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that when they know that others doe pray for them in sicknesse, or otherwise, they can be contented to let passe their owne prayers now and then in hope of that,
that when they know that Others do pray for them in sickness, or otherwise, they can be contented to let pass their own Prayers now and then in hope of that,
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and to become somewhat remisse themselues.
and to become somewhat remiss themselves.
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But as Dauids desire was here, not onely that they would pray for him, but after this manner,
But as David desire was Here, not only that they would pray for him, but After this manner,
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euen that God would heare his prayers, which hee had and would make euery day:
even that God would hear his Prayers, which he had and would make every day:
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so doth the Apostle ioyne these two very fitly together, and requireth them both of all men alike:
so does the Apostle join these two very fitly together, and requires them both of all men alike:
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saying, Is any man among you afflicted? Let him pray: Is any sicke among you? Let him call for the Elders of the Church, saying, Is any man among you afflicted? Let him pray: Is any sick among you? Let him call for the Elders of the Church,
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and let them pray for him: and let them pray for him:
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where he would haue al men to pray for themselues in their seuerall afflictions, and to send for others, that they might pray for them likewise.
where he would have all men to pray for themselves in their several afflictions, and to send for Others, that they might pray for them likewise.
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And as he would not haue them in some cases to content themselues with their owne prayers, And as he would not have them in Some cases to content themselves with their own Prayers,
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but send for others to pray with them; so hee would not haue them passe ouer their owne prayers in hope of that,
but send for Others to pray with them; so he would not have them pass over their own Prayers in hope of that,
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but begin with them first, and pray themselues, and if they cannot that way preuaile sufficiently,
but begin with them First, and pray themselves, and if they cannot that Way prevail sufficiently,
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then to call for the aide of others;
then to call for the aid of Others;
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among whom it may come to passe, that the prayer of some one righteous man or other might bee so feruent, that it might auaile much for them.
among whom it may come to pass, that the prayer of Some one righteous man or other might be so fervent, that it might avail much for them.
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Therefore those things which the Lord by precept, and by the practise of his seruants, hath ioyned together so neerely, let no man put asunder.
Therefore those things which the Lord by precept, and by the practice of his Servants, hath joined together so nearly, let no man put asunder.
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And yet we doe not denie, but that such is the goodnes of God to all sorts of men, to leaue them without excuse; And yet we do not deny, but that such is the Goodness of God to all sorts of men, to leave them without excuse;
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and that hee hath made so many gracious promises vnto the prayers of his seruants, that hee often heareth them praying for those, who neither pray for themselues at all,
and that he hath made so many gracious promises unto the Prayers of his Servants, that he often hears them praying for those, who neither pray for themselves At all,
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neither can pray, nor haue any purpose to doe it.
neither can pray, nor have any purpose to do it.
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So did he diuers times, as hath been declared before, heare Moses and Aaron praying for Pharaoh King of Egypt,
So did he diverse times, as hath been declared before, hear Moses and Aaron praying for Pharaoh King of Egypt,
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& for his Princes, and for his people:
& for his Princes, and for his people:
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all which had no purpose at all to serue God themselues, neither knew how to doe it,
all which had no purpose At all to serve God themselves, neither knew how to do it,
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but did hinder, as much as lay in them, his people from it: and as for prayer, they know not how to pray one word aright.
but did hinder, as much as lay in them, his people from it: and as for prayer, they know not how to pray one word aright.
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So did hee also heare the man of God, that prayed for Ieroboam the idolatrous king of Israel,
So did he also hear the man of God, that prayed for Jeroboam the idolatrous King of Israel,
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when his hand was dried vp, as we haue seene euen now;
when his hand was dried up, as we have seen even now;
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so that both these were deliuered from their seueral plagues that were vpon them by the prayers of others,
so that both these were Delivered from their several plagues that were upon them by the Prayers of Others,
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when they neither knew how to pray themselues, neither had any desire to learne.
when they neither knew how to pray themselves, neither had any desire to Learn.
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The like may be said of the prayers of Abraham, which hee in great compassion made for the filthie wicked Sodomites, that the Lord did heare him sixe times praying for them,
The like may be said of the Prayers of Abraham, which he in great compassion made for the filthy wicked Sodomites, that the Lord did hear him sixe times praying for them,
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though they were so beastly minded, that they could haue no care to pray for themselues.
though they were so beastly minded, that they could have no care to pray for themselves.
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Therefore though they, who in faith and loue to their brethren pray for others, may hope to be heard for them, that doe not,
Therefore though they, who in faith and love to their brothers pray for Others, may hope to be herd for them, that do not,
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neither can pray for themselues at all:
neither can pray for themselves At all:
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as the Israelites were willed to pray for the prosperitie of the King of Babylon in the time of their captiuitie;
as the Israelites were willed to pray for the Prosperity of the King of Babylon in the time of their captivity;
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and Paul willeth the Church to pray for the Romane Emperours, who were Heathen, and wee doe pray according to the will of God for the Iewes, Turkes, and all Infidels: and Paul wills the Church to pray for the Roman emperors, who were Heathen, and we do pray according to the will of God for the Iewes, Turkes, and all Infidels:
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yet they that desire others to pray for them, and looke for some benefit by their prayers, must be sure that they pray themselues for themselues, otherwise they can haue little comfort in them.
yet they that desire Others to pray for them, and look for Some benefit by their Prayers, must be sure that they pray themselves for themselves, otherwise they can have little Comfort in them.
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For euen as when wee stand in neede of the helpe of some great man,
For even as when we stand in need of the help of Some great man,
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and hee not onely pitieth our estate, but mindeth to doe vs good, and therefore willeth vs to come to him,
and he not only Pitieth our estate, but minds to do us good, and Therefore wills us to come to him,
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and to make our estate knowne vnto him, and yet we should neglect to doe that,
and to make our estate known unto him, and yet we should neglect to do that,
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but goe and desire others to speake for vs, and they also should doe so;
but go and desire Others to speak for us, and they also should do so;
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would not he say vnto them, wherefore doth hee not come and speake for himselfe? Will he set other men aworke,
would not he say unto them, Wherefore does he not come and speak for himself? Will he Set other men awork,
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and take no paines for himselfe? And so many times their speech for vs,
and take no pains for himself? And so many times their speech for us,
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when wee refuse to open our mouthes for our selues, shall not onely not further our suites, but rather hinder them:
when we refuse to open our mouths for our selves, shall not only not further our suits, but rather hinder them:
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where if wee did first intreate our selues, and then they come after vs, or with vs, they might greatly further vs:
where if we did First entreat our selves, and then they come After us, or with us, they might greatly further us:
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So when wee come vnto the Lord to make our requests knowne vnto him in supplication and prayer,
So when we come unto the Lord to make our requests known unto him in supplication and prayer,
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as hee calleth all men thereunto indifferently without respect of persons, saying, If any man lack wisedome, let him aske it of God, who giueth to all men liberally, &c:
as he calls all men thereunto indifferently without respect of Persons, saying, If any man lack Wisdom, let him ask it of God, who gives to all men liberally, etc.:
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and for all this in our great need we will not pray our selues, or not as wee should,
and for all this in our great need we will not pray our selves, or not as we should,
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but desire others to pray for vs, and trust only to that, it shal be said vnto vs by the Lord,
but desire Others to pray for us, and trust only to that, it shall be said unto us by the Lord,
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Why do you not pray your selues? I haue commanded you to call vpon me in the time of your trouble, and I wil heare you, & deliuer you:
Why do you not pray your selves? I have commanded you to call upon me in the time of your trouble, and I will hear you, & deliver you:
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whereas if we do pray earnestly our selues, and others at our request doe second our prayers, the prayers of many,
whereas if we do pray earnestly our selves, and Others At our request do second our Prayers, the Prayers of many,
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euē of two or three shal greatly preuaile & further our prayers.
even of two or three shall greatly prevail & further our Prayers.
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Thus wee see what intent and purpose we must haue whē we desire others to pray for vs,
Thus we see what intent and purpose we must have when we desire Others to pray for us,
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namely not to neglect our owne prayers because of that.
namely not to neglect our own Prayers Because of that.
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We haue a notable example of this euen in this Psalm in ye person of Dauid, who desiring many men, We have a notable Exampl of this even in this Psalm in you person of David, who desiring many men,
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euen the whole church of God at Ierusalē to pray for him, did not only himself in all his actions from day to day vse feruent prayer,
even the Whole Church of God At Ierusalē to pray for him, did not only himself in all his actions from day to day use fervent prayer,
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but openly professeth it vnto them before hand, desiring them to further his prayers.
but openly Professes it unto them before hand, desiring them to further his Prayers.
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So did that good King Hezekiah, when he was in feare of the hoste of Senacherib, hee went himselfe first into the house of the Lord, to pray to him for his defence:
So did that good King Hezekiah, when he was in Fear of the host of Sennacherib, he went himself First into the house of the Lord, to pray to him for his defence:
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and then hee sent messengers to the Prophet Esay, and desired him to pray for him,
and then he sent messengers to the Prophet Isaiah, and desired him to pray for him,
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and for the remnant of the people that were left, and so he did:
and for the remnant of the people that were left, and so he did:
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and therefore it said that both of them did pray, euen Hezekiah as well as Esay, the King that sent vnto him, and Therefore it said that both of them did pray, even Hezekiah as well as Isaiah, the King that sent unto him,
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as well as the Prophet whose prayers were desired;
as well as the Prophet whose Prayers were desired;
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and he rested not in this, that hee had sent to the Prophet Esay a man of God, who was well able and willing to pray for him and for all the rest;
and he rested not in this, that he had sent to the Prophet Isaiah a man of God, who was well able and willing to pray for him and for all the rest;
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for thus it is written, that when the Captaine of the hoste of the King of Ashur had spued out his blasphemie against God,
for thus it is written, that when the Captain of the host of the King of Ashur had spewed out his blasphemy against God,
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and against Hezekiah in the eares of the people; that Hezekiah the King, and the Prophet Isaiah the sonne of Amoz prayed against it, and cried to heauen.
and against Hezekiah in the ears of the people; that Hezekiah the King, and the Prophet Isaiah the son of Amoz prayed against it, and cried to heaven.
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So did the Apostle Paul not neglect to pray himselfe for the obtaining of those benefits, wherein he desired the help of the Romanes, and of the Corinthians.
So did the Apostle Paul not neglect to pray himself for the obtaining of those benefits, wherein he desired the help of the Romans, and of the Corinthians.
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For he thus writeth of himselfe, God is my witnes, whom I serue in my spirit in the Gospel of his sonne, that without ceasing I make mention of you alwaies in my prayer, beseeching that by some meanes one time or other I might haue a prosperous iourney by the will of God to come vnto you. And afterwards;
For he thus Writeth of himself, God is my witness, whom I serve in my Spirit in the Gospel of his son, that without ceasing I make mention of you always in my prayer, beseeching that by Some means one time or other I might have a prosperous journey by the will of God to come unto you. And afterwards;
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Brethren, I beseech you for our Lord Iesus Christs sake, and for the loue of the spirit, that yee would striue with mee by prayers to God for mee; Brothers, I beseech you for our Lord Iesus Christ sake, and for the love of the Spirit, that ye would strive with me by Prayers to God for me;
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that I may come vnto you with ioy by the will of God. And to the Corinthians;that I may come unto you with joy by the will of God. And to the Corinthians;
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We trust in God, that hereafter he will deliuer vs, so that ye labour together in prayer for vs. So that in both these places he insinuateth thus much, that as hee had often prayed for himselfe, We trust in God, that hereafter he will deliver us, so that you labour together in prayer for us So that in both these places he insinuates thus much, that as he had often prayed for himself,
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so he would do still, willing them not onely to striue, but to striue with him in their prayers for him.
so he would do still, willing them not only to strive, but to strive with him in their Prayers for him.
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For (to shew it in that comparison which the Apostle vseth) as if one should bee striuing to obtaine some great thing,
For (to show it in that comparison which the Apostle uses) as if one should be striving to obtain Some great thing,
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and then should desire others to put to their helping hand, he would not giue it ouer himselfe,
and then should desire Others to put to their helping hand, he would not give it over himself,
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and lay the whole burden vpon them, but striue still with them; so did S. Paul here, and so must we doe.
and lay the Whole burden upon them, but strive still with them; so did S. Paul Here, and so must we do.
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But the example of Queene Hester is most fit for this purpose, who in that great and common calamitie of the Iewes, which Hamans malice had brought vpon them, shee was determined to make suite to the King for them, she commanded that all of them should not only pray,
But the Exampl of Queen Esther is most fit for this purpose, who in that great and Common calamity of the Iewes, which Hamans malice had brought upon them, she was determined to make suit to the King for them, she commanded that all of them should not only pray,
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but fast for her, and that three daies and three nights:
but fast for her, and that three days and three nights:
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she did not purpose to take any libertie to her selfe thereby, but said plainly, that she her selfe and her maides would doe so likewise.
she did not purpose to take any liberty to her self thereby, but said plainly, that she her self and her maids would do so likewise.
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And thus when all prayed together, God heard them, and one of them for another; as the people of Ierusalem for Dauid their King;
And thus when all prayed together, God herd them, and one of them for Another; as the people of Ierusalem for David their King;
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the Prophet Isaiah for Hezekiah and the rest of the people, and the captiued Iewes for Hester the Queene, and her for them:
the Prophet Isaiah for Hezekiah and the rest of the people, and the captived Iewes for Esther the Queen, and her for them:
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so will hee doe one of vs for another.
so will he do one of us for Another.
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So that if we daily giue our selues to prayer, and make conscience to vse that holy ordinance of God our selues, wee may in great faith and hope desire the prayers of others.
So that if we daily give our selves to prayer, and make conscience to use that holy Ordinance of God our selves, we may in great faith and hope desire the Prayers of Others.
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And thus much for him that made the prayer, whose name is prefixed in the title of it:
And thus much for him that made the prayer, whose name is prefixed in the title of it:
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now for them that vsed it, which was the Church of God at Ierusalem, which is to be gathered out of the discourse of the whole Psalme:
now for them that used it, which was the Church of God At Ierusalem, which is to be gathered out of the discourse of the Whole Psalm:
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but I cannot enter into it at this present, I will reserue it vntill the next day.
but I cannot enter into it At this present, I will reserve it until the next day.
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THE THIRD SERMON vpon the first verse.
THE THIRD SERMON upon the First verse.
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The Lord heare thee in the day of trouble, the name of the God of Iacob defend thee.
The Lord hear thee in the day of trouble, the name of the God of Iacob defend thee.
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THese are the words of the people, which they spake vnto God in the behalfe of their King, THese Are the words of the people, which they spoke unto God in the behalf of their King,
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and so they did as Dauid desired them, namely pray for him.
and so they did as David desired them, namely pray for him.
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If they did thus pray for him being desired thereunto, and it was their bound dutie so to doe,
If they did thus pray for him being desired thereunto, and it was their bound duty so to do,
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and they knew it to be so, and therefore did make conscience of it, and it had bin a very great fault for them to haue failed in it;
and they knew it to be so, and Therefore did make conscience of it, and it had been a very great fault for them to have failed in it;
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then by consequence it followeth of necessitie, that whensoeuer any of our brethren or sisters in Christ shall desire this dutie at our hands, wee must bee carefull to performe it,
then by consequence it follows of necessity, that whensoever any of our brothers or Sisters in christ shall desire this duty At our hands, we must be careful to perform it,
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and it were a fault not to be excused in vs, both against God and them, to faile in it.
and it were a fault not to be excused in us, both against God and them, to fail in it.
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Therefore wee must not thinke, that when godly men and women at their parting, or otherwise desire our prayers,
Therefore we must not think, that when godly men and women At their parting, or otherwise desire our Prayers,
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and say, I pray you pray for me, or remember me in your prayers, that these are words of course (though I doe not denie,
and say, I pray you pray for me, or Remember me in your Prayers, that these Are words of course (though I do not deny,
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but that many doe so vse them;
but that many do so use them;
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and so doing they take the name of God in vaine) but wee should be perswaded, that out of the abundance of their feeling of their owne wants they speake vnto vs,
and so doing they take the name of God in vain) but we should be persuaded, that out of the abundance of their feeling of their own Wants they speak unto us,
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and so be willing by our prayers to helpe to supplie them. And especially wee should doe it, when they shall make knowne their estate vnto vs,
and so be willing by our Prayers to help to supply them. And especially we should do it, when they shall make known their estate unto us,
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as here Dauid did to the people, giuing them to vnderstand, that he should or might be in great daunger of his enemies,
as Here David did to the people, giving them to understand, that he should or might be in great danger of his enemies,
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and so it was a time of trouble vnto him, as he called it:
and so it was a time of trouble unto him, as he called it:
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and as the Apostle S. Iames speaketh, Acknowledge your faults one to another, and pray one for another, that ye may be healed:
and as the Apostle S. James speaks, Acknowledge your Faults one to Another, and pray one for Another, that you may be healed:
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that when the sicke should send for godly and graue men, and so they should not onely see their estate for bodily health,
that when the sick should send for godly and graven men, and so they should not only see their estate for bodily health,
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but they should also for their owne further comfort confesse vnto them their speciall sinnes, which they finde to haue been the cause of them, that then they would bee most willing to pray for them, being sent for to that end especially.
but they should also for their own further Comfort confess unto them their special Sins, which they find to have been the cause of them, that then they would be most willing to pray for them, being sent for to that end especially.
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So then if we see plainly that they haue cause to desire our prayers, and that they doe it with earnestnes,
So then if we see plainly that they have cause to desire our Prayers, and that they do it with earnestness,
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then most of all should we thinke vpon them, and vpon their estate, to pray for them,
then most of all should we think upon them, and upon their estate, to pray for them,
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and it must needes bee a great fault to forget them.
and it must needs be a great fault to forget them.
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For, as if any should bee in distresse or want, and should stand in neede of our helpe for meate,
For, as if any should be in distress or want, and should stand in need of our help for meat,
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and drinke, and cloathing, or other things, and should come and make their moane vnto vs, and desire reliefe from vs:
and drink, and clothing, or other things, and should come and make their moan unto us, and desire relief from us:
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if we, seeing their estate to be so pitifull, as indeede it is, should not be mooued in compassion to helpe them, according to our abilitie, it were a token of great hardnes of heart in vs:
if we, seeing their estate to be so pitiful, as indeed it is, should not be moved in compassion to help them, according to our ability, it were a token of great hardness of heart in us:
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So much more when any shall make knowne their wants vnto vs to that end, that we might pray to God for them,
So much more when any shall make known their Wants unto us to that end, that we might pray to God for them,
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if wee should forget it, or neglect to doe it, it should bewray too great want of fellow-feeling and brotherly compassion in vs. Most of all this dutie of prayer ought to bee carefullie performed, when wee haue promised it vnto any vpon such notice of their estate:
if we should forget it, or neglect to do it, it should bewray too great want of fellow-feeling and brotherly compassion in us Most of all this duty of prayer ought to be carefully performed, when we have promised it unto any upon such notice of their estate:
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for as all promises made to our brethren ought to be kept, yea though it bee to our owne hindrance;
for as all promises made to our brothers ought to be kept, yea though it be to our own hindrance;
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so those most of all that so neerely concerne them.
so those most of all that so nearly concern them.
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And as if when any should desire vs to speak to some great man for them,
And as if when any should desire us to speak to Some great man for them,
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and wee promise to doe it, and they trust to it, hoping that we will be as good as our words;
and we promise to do it, and they trust to it, hoping that we will be as good as our words;
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it were a great deceit in vs to faile them, and so to frustrate their expectation:
it were a great deceit in us to fail them, and so to frustrate their expectation:
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So when any haue desired vs to speake to God for them, and vpon our promise they would comfort themselues ouer it, So when any have desired us to speak to God for them, and upon our promise they would Comfort themselves over it,
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if we should by negligence deceiue them, it were a great fault in vs, and that which the Lord would require at our hands,
if we should by negligence deceive them, it were a great fault in us, and that which the Lord would require At our hands,
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though they should neuer know of it.
though they should never know of it.
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Therefore as we ought d••y to pray one for another vnasked, as our Sauiour Christ hath taught vs;
Therefore as we ought d••y to pray one for Another unasked, as our Saviour christ hath taught us;
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O our Father which art in heauen, giue vs this day: and forgiue vs our trespasses: Oh our Father which art in heaven, give us this day: and forgive us our Trespasses:
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and leade vs not into temptation, &c: and lead us not into temptation, etc.:
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so more specially and by name should we do it for them, that haue desired it of vs. And so parents especially should not forget their children in their prayers, which daily aske their blessing,
so more specially and by name should we do it for them, that have desired it of us And so Parents especially should not forget their children in their Prayers, which daily ask their blessing,
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and hope to be blessed of God by their prayers.
and hope to be blessed of God by their Prayers.
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Secondarily, if wee should neglect to pray for them, that haue desired it at our hands;
Secondarily, if we should neglect to pray for them, that have desired it At our hands;
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how could we haue any hope, that others whom we haue desired to pray for vs, should performe that dutie vnto vs? Nay, might not wee iustly feare, that they would altogether neglect it, seeing we doe neglect them? and should it not be iust with God so to punish vs? according to the saying of our Sauiour Christ, Looke with what measure you meat vnto others, it shal be met vnto you againe. how could we have any hope, that Others whom we have desired to pray for us, should perform that duty unto us? Nay, might not we justly Fear, that they would altogether neglect it, seeing we do neglect them? and should it not be just with God so to Punish us? according to the saying of our Saviour christ, Look with what measure you meat unto Others, it shall be met unto you again.
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And I remember that this was the saying of a reuerend father in the Church, who is now fallen asleepe in the Lord,
And I Remember that this was the saying of a reverend father in the Church, who is now fallen asleep in the Lord,
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when any desired him to pray for them (as many did, and more then any, that I haue knowne) he would say vnto them;
when any desired him to pray for them (as many did, and more then any, that I have known) he would say unto them;
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I pray you pray for me, and pray that I may remember you ▪ and then I hope I shall not forget you. I pray you pray for me, and pray that I may Remember you ▪ and then I hope I shall not forget you.
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Therefore if we would haue others pray for vs, let vs pray for them, for wee can neuer haue greater assurance that they will doe it for vs,
Therefore if we would have Others pray for us, let us pray for them, for we can never have greater assurance that they will do it for us,
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than that we are carefull to doe it for them;
than that we Are careful to do it for them;
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and the more that we doe it for them, the more may we hope that they will do it for vs. For the spirit of God that mooueth vs pray,
and the more that we do it for them, the more may we hope that they will do it for us For the Spirit of God that moveth us pray,
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and knoweth much more that we doe so, it being the searcher and the mouer of the hearts shall also moue them to doe the like for vs, that this promise 〈 ◊ 〉 be verified vnto vs. Which if it be true very often of them that are not desired at all, that by the secret operation of the spirit of God, which quickeneth the whole bodie of Christ and euery part of it;
and Knoweth much more that we do so, it being the searcher and the mover of the hearts shall also move them to do the like for us, that this promise 〈 ◊ 〉 be verified unto us Which if it be true very often of them that Are not desired At all, that by the secret operation of the Spirit of God, which Quickeneth the Whole body of christ and every part of it;
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then much more of them that are desired, and know the estate one of another.
then much more of them that Are desired, and know the estate one of Another.
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Therefore if the King would haue his subiects to pray for him, he must pray for them:
Therefore if the King would have his Subjects to pray for him, he must pray for them:
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if Noblemen would haue their Chaplens pray for them of conscience, they must pray for them also: if Noblemen would have their Chaplens pray for them of conscience, they must pray for them also:
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if the Bishops would haue the Ministers remember thē in their prayers, they must not forget them in theirs:
if the Bishops would have the Ministers Remember them in their Prayers, they must not forget them in theirs:
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and so these great personages must not thinke that all should remember them, and yet forget all:
and so these great Personages must not think that all should Remember them, and yet forget all:
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and that it should be a great fault in their inferiours if at any time they should but once forget them in their publike prayers,
and that it should be a great fault in their inferiors if At any time they should but once forget them in their public Prayers,
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and yet it should bee no fault in themselues though they doe continually forget them.
and yet it should be no fault in themselves though they do continually forget them.
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So if the Minister would haue his people to pray for him (as the Apostle often willeth the Church of God to pray for him) then he must remember publikely and priuately to pray for them:
So if the Minister would have his people to pray for him (as the Apostle often wills the Church of God to pray for him) then he must Remember publicly and privately to pray for them:
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so must children doe for their parents, if they would haue their blessing and the benefit of their prayers:
so must children do for their Parents, if they would have their blessing and the benefit of their Prayers:
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so must the husband do for the wife, and one neighbour and friend for another.
so must the husband do for the wife, and one neighbour and friend for Another.
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For the more wee pray for them, the more shall they pray for vs, yea though they know not at all that we pray for them:
For the more we pray for them, the more shall they pray for us, yea though they know not At all that we pray for them:
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and if they should neglect it, yet no doubt some or other shall doe it:
and if they should neglect it, yet no doubt Some or other shall do it:
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for this saying of him that is truth it selfe, must needs be true, Looke with what measure you mete vnto others ▪ with the same it shall be mete vnto you,
for this saying of him that is truth it self, must needs be true, Look with what measure you meet unto Others ▪ with the same it shall be meet unto you,
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euen heaped vp, pressed downe, and running ouer into your bosome. Therefore as he that is mercifull rewardeth his owne soule; even heaped up, pressed down, and running over into your bosom. Therefore as he that is merciful Rewardeth his own soul;
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so hee that performeth this worke of mercie to pray for others in their neede, rewardeth himselfe,
so he that Performeth this work of mercy to pray for Others in their need, Rewardeth himself,
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and shall haue others pray for him in his greatest need. And as hee that soweth plentifully, shall reape plentifully;
and shall have Others pray for him in his greatest need. And as he that Soweth plentifully, shall reap plentifully;
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so he that soweth this dutie of prayers plentifully for others, shall reape againe so many and more from others.
so he that Soweth this duty of Prayers plentifully for Others, shall reap again so many and more from Others.
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The knowledge of this should make vs willing to pray for others, especially being desired thereunto:
The knowledge of this should make us willing to pray for Others, especially being desired thereunto:
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f•• •ee shall lose nothing thereby, but gaine greatly.
f•• •ee shall loose nothing thereby, but gain greatly.
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Therefore, if not for the good of others, yet for our owne, let vs be willing to pray for others:
Therefore, if not for the good of Others, yet for our own, let us be willing to pray for Others:
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and herein let vs fulfill the saying of Christ; Whatsoeuer you would haue men doe vnto you, euen so doe you vnto them.
and herein let us fulfil the saying of christ; Whatsoever you would have men do unto you, even so do you unto them.
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Thirdly, seeing the end of our prayers for others is, that we might thereby obtaine such things for them as they neede: Thirdly, seeing the end of our Prayers for Others is, that we might thereby obtain such things for them as they need:
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when God shall lbesse them in soule and body and euery way else according to their owne desire,
when God shall lbesse them in soul and body and every Way Else according to their own desire,
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and in these things we shall haue prayed for them also;
and in these things we shall have prayed for them also;
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we shall haue so much the more cause to reioyce with them, and to be thankefull to God for them,
we shall have so much the more cause to rejoice with them, and to be thankful to God for them,
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when we not onely see that God hath blessed them, but blessed them at our prayers,
when we not only see that God hath blessed them, but blessed them At our Prayers,
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and so we haue our part in those benefits. Whereas if we should neglect it, God might heare them selues, or others for them, or both:
and so we have our part in those benefits. Whereas if we should neglect it, God might hear them selves, or Others for them, or both:
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but we shall haue little comfort in those benefits, because by neglecting to pray for them we haue had no hand in them.
but we shall have little Comfort in those benefits, Because by neglecting to pray for them we have had no hand in them.
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Nay, we shall be the more sory that so great things are befallen them, and we haue not furthered them therein as we might, and as we were desired.
Nay, we shall be the more sorry that so great things Are befallen them, and we have not furthered them therein as we might, and as we were desired.
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For as if our friend haue a suite to some noble man, and we by some meanes haue furthered them therein, For as if our friend have a suit to Some noble man, and we by Some means have furthered them therein,
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and they haue obtained it, as it were partly by our meanes; wee then speake and thinke of it with the more ioy and comfort;
and they have obtained it, as it were partly by our means; we then speak and think of it with the more joy and Comfort;
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but if they preuailed therein by themselues, or by others without vs, it will grieue vs that we haue not yeelded them that helpe that we might:
but if they prevailed therein by themselves, or by Others without us, it will grieve us that we have not yielded them that help that we might:
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so is it in the suites that men make in their prayers vnto the Lord.
so is it in the suits that men make in their Prayers unto the Lord.
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For if we should, as the Apostle saith, be so affectioned one to another, that we should reioyce with them that reioyce, and be heartily glad of any good that God bestoweth vpon others,
For if we should, as the Apostle Says, be so affectioned one to Another, that we should rejoice with them that rejoice, and be heartily glad of any good that God bestoweth upon Others,
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and be thankefull to him for it, seeing we are brethren, nay members one of another;
and be thankful to him for it, seeing we Are brothers, nay members one of Another;
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then most of all should we doe it when such benefits are bestowed vpon them partly by our meanes.
then most of all should we do it when such benefits Are bestowed upon them partly by our means.
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Therefore that we might continually reioyce in all the good that God bestoweth vpon others, let vs be willing and carefull to pray to him for a supplie of all such wants as they shall make knowne vnto vs. In which respect euery one should be mindfull to pray for the Church of God in their time, especially for that part of it wherein they liue,
Therefore that we might continually rejoice in all the good that God bestoweth upon Others, let us be willing and careful to pray to him for a supply of all such Wants as they shall make known unto us In which respect every one should be mindful to pray for the Church of God in their time, especially for that part of it wherein they live,
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and for the common-wealth, and for our gouernours in both:
and for the commonwealth, and for our Governors in both:
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that so wee might reioyce with others, and bee thankefull to God with them for all the common benefits of our time. that so we might rejoice with Others, and be thankful to God with them for all the Common benefits of our time.
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As for example, if wee haue and doe pray for the life and honour of our most gracious King,
As for Exampl, if we have and do pray for the life and honour of our most gracious King,
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how glad may we be to heare of his miraculous deliuerance from most notable treasons,
how glad may we be to hear of his miraculous deliverance from most notable treasons,
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as they professe verse 5? And if we doe pray for the staying of the Pestilence euery where,
as they profess verse 5? And if we do pray for the staying of the Pestilence every where,
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how may wee reioyce to heare, that the Lorde diminisheth his heauy hand in any place? So if we pray for seasonable weather with others, wee may haue the more comfort in it when the Lord shall send it.
how may we rejoice to hear, that the Lord diminisheth his heavy hand in any place? So if we pray for seasonable weather with Others, we may have the more Comfort in it when the Lord shall send it.
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And to conclude, if we pray for the blessing of God vpon the ministerie of the word, that it may haue free passage and bee glorified,
And to conclude, if we pray for the blessing of God upon the Ministry of the word, that it may have free passage and be glorified,
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as the Apostle willeth, and that the Lord would giue an increase to that that is planted and watered from time to time;
as the Apostle wills, and that the Lord would give an increase to that that is planted and watered from time to time;
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then how may it reioyce our hearts to see sinners conuerted vnto the Lord, or any good to be done thereby? Otherwise,
then how may it rejoice our hearts to see Sinners converted unto the Lord, or any good to be done thereby? Otherwise,
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as Mordochey said to Hester, If she did not helpe, God could send deliuerance to his Church from some other place:
as Mordochai said to Esther, If she did not help, God could send deliverance to his Church from Some other place:
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so if wee refuse to pray for these things, God may send helpe by the prayers of others,
so if we refuse to pray for these things, God may send help by the Prayers of Others,
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but we shall haue so much the lesse comfort in them.
but we shall have so much the less Comfort in them.
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Fourthly and last of all, that wee might bee the more willing to pray for others, wee must bee perswaded that God will heare vs for them;
Fourthly and last of all, that we might be the more willing to pray for Others, we must be persuaded that God will hear us for them;
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and that this way we shall be beneficiall vnto them:
and that this Way we shall be beneficial unto them:
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for the Lord will bestowe such and such blessings vpon them, and deliuer them from the miseries that they bee in both of soule and body at our prayers;
for the Lord will bestow such and such blessings upon them, and deliver them from the misery's that they be in both of soul and body At our Prayers;
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so farre forth as may make for his glory and their good. And so wee must not thinke, alas our poore prayers can doe them no good,
so Far forth as may make for his glory and their good. And so we must not think, alas our poor Prayers can do them no good,
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as the diuell is ready to put this into our heads to discourage vs from prayer:
as the Devil is ready to put this into our Heads to discourage us from prayer:
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for the Lord who hath commaunded vs to aske one for another, hath also promised to giue.
for the Lord who hath commanded us to ask one for Another, hath also promised to give.
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Therefore, if we cannot otherwise profit our friends, and those whom we wish well vnto, yet this way by our prayers we may be beneficiall vnto them:
Therefore, if we cannot otherwise profit our Friends, and those whom we wish well unto, yet this Way by our Prayers we may be beneficial unto them:
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and this way alwaies, euen the meanest of vs, when we want opportunitie or abilitie to doe it otherwise.
and this Way always, even the Meanest of us, when we want opportunity or ability to do it otherwise.
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And thus Dauid in this Psalme teacheth them to pray for him, beleeuing that God would heare them for him, when they say, Now know I that the Lord will helpe his annoynted,
And thus David in this Psalm Teaches them to pray for him, believing that God would hear them for him, when they say, Now know I that the Lord will help his anointed,
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and wil heare him from his Sanctuarie, by the mighty helpe of his right hand: and will hear him from his Sanctuary, by the mighty help of his right hand:
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where he sets downe this part of the prayer in the singular number, though many did vse it together, to shew them that euery one particularly should beleeue that God would heare them for their King,
where he sets down this part of the prayer in the singular number, though many did use it together, to show them that every one particularly should believe that God would hear them for their King,
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and would at their prayers defend him against his enemies, and so they should not pray for him in vaine.
and would At their Prayers defend him against his enemies, and so they should not pray for him in vain.
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And the Apostle exhorteth men in their sicknesse to send for the Elders of the Church to pray for them;
And the Apostle exhorteth men in their sickness to send for the Elders of the Church to pray for them;
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and that both the one and the other might doe it in faith (the one send for them,
and that both the one and the other might do it in faith (the one send for them,
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and the other be willing to come) he maketh a gracious promise in the name of the Lord vnto their prayers,
and the other be willing to come) he makes a gracious promise in the name of the Lord unto their Prayers,
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and saith that they shall thus obtaine for the sicke both health of body, and forgiuenesse of sinne.
and Says that they shall thus obtain for the sick both health of body, and forgiveness of sin.
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Is any sicke among you? Let him send for the Elders of the Church, Is any sick among you? Let him send for the Elders of the Church,
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and let them pray for him, and annoynt him with oyle in the name of the Lord:
and let them pray for him, and anoint him with oil in the name of the Lord:
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and the prayer of faith shall saue the sicke, and the Lorde shall raise him vp:
and the prayer of faith shall save the sick, and the Lord shall raise him up:
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and if hee hath committed sinnes, they shall be forgiuen him. and if he hath committed Sins, they shall be forgiven him.
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And in the next words he willeth vs all to confesse our sinnes one to another,
And in the next words he wills us all to confess our Sins one to Another,
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and pray one for another, that so wee might receiue health; for the prayer of a righteous man auaileth much euery way when it is feruent;
and pray one for Another, that so we might receive health; for the prayer of a righteous man avails much every Way when it is fervent;
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And for whom? Not only for himselfe, but for another;
And for whom? Not only for himself, but for Another;
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as he proueth by the example of Helias; in whose dayes though that godly man Obadiah, and the hundreth Prophets, whom hee hid in caues from the persecution of Iezabel, did pray for raine in that great drought,
as he Proves by the Exampl of Elias; in whose days though that godly man Obadiah, and the Hundredth prophets, whom he hid in caves from the persecution of Jezebel, did pray for rain in that great drought,
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as we must needs presume of them:
as we must needs presume of them:
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yet he only by his prayers obtained that benefit for himselfe, and for them, and for all the rest of the people of that time.
yet he only by his Prayers obtained that benefit for himself, and for them, and for all the rest of the people of that time.
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Helias (saith he) was a man subiect to like passions as we are, Elias (Says he) was a man Subject to like passion as we Are,
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and he prayed earnestly that it might not raine, and it rained not on the earth for three yeeres and sixe moneths:
and he prayed earnestly that it might not rain, and it reigned not on the earth for three Years and sixe months:
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And he prayed againe, and the heauen gaue raine, and the earth brought forth her fruite. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit.
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And here if vpon this occasion I should enter in this treatise, to shew what great benefits men haue obtained by their prayers, not for themselues,
And Here if upon this occasion I should enter in this treatise, to show what great benefits men have obtained by their Prayers, not for themselves,
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but for others, the time would not be sufficient, the examples both in the old and new Testament are so many to declare it.
but for Others, the time would not be sufficient, the Examples both in the old and new Testament Are so many to declare it.
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As how the Lord heard Abraham for his sonne Ishmael, when he said; Oh that Ishmael might liue in thy sight:
As how the Lord herd Abraham for his son Ishmael, when he said; O that Ishmael might live in thy sighed:
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so that he became a great man in the world, and was multiplied exceedingly, so that not onely twelue Princes came of him, but a great nation. so that he became a great man in the world, and was multiplied exceedingly, so that not only twelue Princes Come of him, but a great Nation.
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And how Izhak prayed for his wife because shee was barren, and the Lord was intreated of him,
And how Isaac prayed for his wife Because she was barren, and the Lord was entreated of him,
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and she conceiued, and brought forth twinnes twentie yeeres after they had liued together in marriage before.
and she conceived, and brought forth twins twentie Years After they had lived together in marriage before.
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And what Moses obtained for the Israelites by his prayer, at the red sea, and oftentimes in the wildernes.
And what Moses obtained for the Israelites by his prayer, At the read sea, and oftentimes in the Wilderness.
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And how Elias raised vp from dead by his prayers the sonne of the widow of Sarepta, with whom he soiorned. And how Elias raised up from dead by his Prayers the son of the widow of Sarepta, with whom he sojourned.
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And Elisha did the like for the good woman of Shunam, who gaue intertainement vnto him as he passed that way: And Elisha did the like for the good woman of Shunam, who gave entertainment unto him as he passed that Way:
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and many such things else might be shewed to haue been obtained by prayer. and many such things Else might be showed to have been obtained by prayer.
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All which are written for our instruction, to teach vs that we should be willing to pray for others, not doubting but that God will heare vs for them:
All which Are written for our instruction, to teach us that we should be willing to pray for Others, not doubting but that God will hear us for them:
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and this way we may doe them good, if we can doe it no other waies.
and this Way we may do them good, if we can do it not other ways.
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As for example, if in the loue and loyalty we owe to our soueraigne King, hearing of the treasonable practises malitiously intended against his royall person,
As for Exampl, if in the love and loyalty we owe to our sovereign King, hearing of the treasonable practises maliciously intended against his royal person,
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and noble progeny, we would be willing to doe him the best seruice for his defence that we could, what shall we doe? Counsell can we giue none,
and noble progeny, we would be willing to do him the best service for his defence that we could, what shall we do? Counsel can we give none,
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neither are we in place to doe it: we haue no strength to resist his enemies of our owne selues:
neither Are we in place to do it: we have no strength to resist his enemies of our own selves:
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yet we may pray for him, that Christ Iesus who ruleth in the middest of his enemies would bring things to light,
yet we may pray for him, that christ Iesus who Ruleth in the midst of his enemies would bring things to Light,
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and confound them in their diuelish deuices, and not doubt but that God will heare vs:
and confound them in their devilish devices, and not doubt but that God will hear us:
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as they say confidently here, I know that the Lord will helpe his annointed, and will heare him from his Sanctuarie.
as they say confidently Here, I know that the Lord will help his anointed, and will hear him from his Sanctuary.
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This should moue vs to pray for the Church of God vniuersally dispersed ouer the face of the whole earth, and more particularly for that part of it wherein we liue,
This should move us to pray for the Church of God universally dispersed over the face of the Whole earth, and more particularly for that part of it wherein we live,
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and for all our gouernours in the same, high and lowe, and for others also, not doubting but that the Lord will heare vs in all things for them agreeable vnto his holy will,
and for all our Governors in the same, high and low, and for Others also, not doubting but that the Lord will hear us in all things for them agreeable unto his holy will,
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and so this way wee may in all callings bee profitable vnto them in our time.
and so this Way we may in all callings be profitable unto them in our time.
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So that no man can iustly complaine, that God hath so disabled him that he can do no good vnto others:
So that no man can justly complain, that God hath so disabled him that he can do no good unto Others:
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for if we were as poore as Iob, if as full of sores as Lazarus, if we lay sicke in our beds,
for if we were as poor as Job, if as full of sores as Lazarus, if we lay sick in our Beds,
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and in great weakenes of body, yet by our feruent and godly prayers we might doe much good vnto many.
and in great weakness of body, yet by our fervent and godly Prayers we might do much good unto many.
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And thus I remember a godly wise Father did comfort his weake brother, who continuing a great while in a lingering sicknesse and weakenesse of body complained vnto him, that there he spent away his time vnprofitably,
And thus I Remember a godly wise Father did Comfort his weak brother, who Continuing a great while in a lingering sickness and weakness of body complained unto him, that there he spent away his time unprofitably,
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and was able to doe no good: yes, saith he, very much, for you may pray for the Church of God:
and was able to do no good: yes, Says he, very much, for you may pray for the Church of God:
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and that was true, though he did not then see it.
and that was true, though he did not then see it.
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For whatsoeuer wee aske in the name of Christ according to the will of God, shall be graunted vnto vs;
For whatsoever we ask in the name of christ according to the will of God, shall be granted unto us;
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which is true, whether we aske for our selues or for others.
which is true, whither we ask for our selves or for Others.
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And the rather that wee might bee confirmed in this faith, namely, that the Lord of his bountifull goodnes will heare vs when we pray for others; And the rather that we might be confirmed in this faith, namely, that the Lord of his bountiful Goodness will hear us when we pray for Others;
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let vs first of all consider the promises that God hath made vnto prayer, which are infinit in number,
let us First of all Consider the promises that God hath made unto prayer, which Are infinite in number,
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and vnmeasurable in greatnesse, but take one for an example.
and unmeasurable in greatness, but take one for an Exampl.
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Christ saith in the Gospell, Aske and it shall be giuen you, seeke and yee shall finde, knocke and it shall be opened vnto you;
christ Says in the Gospel, Ask and it shall be given you, seek and ye shall find, knock and it shall be opened unto you;
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which hee deliuereth without limitation, that we might know that it is not to be restrained to our selues, which he Delivereth without limitation, that we might know that it is not to be restrained to our selves,
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but if wee aske for others, wee shall receiue for them.
but if we ask for Others, we shall receive for them.
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Then let vs set before our eyes the manifold and happie experience of the truth of these promises in all the seruants of God;
Then let us Set before our eyes the manifold and happy experience of the truth of these promises in all the Servants of God;
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who by their prayers haue obtained great things for others, as we haue heard alreadie: who by their Prayers have obtained great things for Others, as we have herd already:
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that when wee shall finde this way, Gods word and all his promises pure and most certainly to be trusted vnto,
that when we shall find this Way, God's word and all his promises pure and most Certainly to be trusted unto,
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as siluer that is tried in a fornace of earth, and fined seuen fold, we might relie vpon them,
as silver that is tried in a furnace of earth, and fined seuen fold, we might rely upon them,
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and so be willing to pray for others, knowing that we shall not lose our labor.
and so be willing to pray for Others, knowing that we shall not loose our labour.
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Thirdly, to these wee must adde the consideration of our owne experience, and remember for whom wee haue prayed,
Thirdly, to these we must add the consideration of our own experience, and Remember for whom we have prayed,
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and how often, and what hath been the successe of our prayers.
and how often, and what hath been the success of our Prayers.
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As how wee haue prayed heretofore for the life and preseruation of our gouernours, and namely of our late Soueraigne Ladie of famous memorie Queen Elizabeth: and how God hath often deliuered her from many great treasons intended against her by the Iesuites and other Papists:
As how we have prayed heretofore for the life and preservation of our Governors, and namely of our late Sovereign Lady of famous memory Queen Elizabeth: and how God hath often Delivered her from many great treasons intended against her by the Iesuites and other Papists:
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how we haue prayed for others, as for the life, health, and prosperitie of our parents, husbands, wiues, children, neighbours,
how we have prayed for Others, as for the life, health, and Prosperity of our Parents, Husbands, wives, children, neighbours,
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and friends, in their seuerall griefes of minde and infirmities of bodie, and other distresses,
and Friends, in their several griefs of mind and infirmities of body, and other Distresses,
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and what hath followed thereupon, as how they haue been recouered, and comforted, and otherwise holpen and relieued:
and what hath followed thereupon, as how they have been recovered, and comforted, and otherwise helped and relieved:
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how here in the Church we haue sometimes prayed for those that haue been very sicke euen at deaths doore, who haue receiued the sentence of death in themselues,
how Here in the Church we have sometime prayed for those that have been very sick even At death's door, who have received the sentence of death in themselves,
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and yet they haue recouered, and some of them are aliue still;
and yet they have recovered, and Some of them Are alive still;
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that so as Dauid said vpon his former triall, The Lord that deliuered me out of the paw of the lion, and out of the paw of the beare, hee will deliuer me out of the hand of this Philistim:
that so as David said upon his former trial, The Lord that Delivered me out of the paw of the Lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistim:
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so wee might vpon our former experience boldly say, God that of his mercie and goodnes hath vouchsafed to heare me for such and such, wil heare me also at this time for these.
so we might upon our former experience boldly say, God that of his mercy and Goodness hath vouchsafed to hear me for such and such, will hear me also At this time for these.
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To this end also wee must wisely obserue and diligently marke for our owne comfort,
To this end also we must wisely observe and diligently mark for our own Comfort,
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and the good of others, what hath followed vpon our prayers, and what God hath wrought or done for them.
and the good of Others, what hath followed upon our Prayers, and what God hath wrought or done for them.
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Yea all they that desire the prayers of others for any speciall cause, whether of the Church generally,
Yea all they that desire the Prayers of Others for any special cause, whither of the Church generally,
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or of priuate men particularly, should signifie vnto them afterwards (which few or none doe,
or of private men particularly, should signify unto them afterwards (which few or none do,
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and it is a great vnthankfulnes in them vnto God and man not to doe it) what blessings they haue found vpō themselues by such prayers;
and it is a great unthankfulness in them unto God and man not to do it) what blessings they have found upon themselves by such Prayers;
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not onely that they might bee thankfull to God for them, as they prayed for them before;
not only that they might be thankful to God for them, as they prayed for them before;
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but that being confirmed by such experience, they might the more willingly and boldly pray for them,
but that being confirmed by such experience, they might the more willingly and boldly pray for them,
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and for others at some other time, as there shall be neede:
and for Others At Some other time, as there shall be need:
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and for want of this they cannot doe it so cheerefully and so confidently as otherwise they might doe.
and for want of this they cannot do it so cheerfully and so confidently as otherwise they might do.
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To conclude the summe of all that hath been said in one word:
To conclude the sum of all that hath been said in one word:
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we see what is here required of vs, euen that we bee mindfull to pray for others, we see what is Here required of us, even that we be mindful to pray for Others,
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and what good reason there is for it, both in respect of our owne comfort, and of their good;
and what good reason there is for it, both in respect of our own Comfort, and of their good;
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let vs examine our selues, to see whether wee haue been so carefull to performe this dutie vnto them, as we should.
let us examine our selves, to see whither we have been so careful to perform this duty unto them, as we should.
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How often haue wee, and doe we pray for the good estate of the Church of God in other countries,
How often have we, and do we pray for the good estate of the Church of God in other countries,
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as in France, the Netherlands, Geneua, and such like, that God would defend them from their enemies,
as in France, the Netherlands, Geneva, and such like, that God would defend them from their enemies,
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and inlarge the kingdome of Christ among them? Nay, how often doe wee pray for the Church of God in this land,
and enlarge the Kingdom of christ among them? Nay, how often do we pray for the Church of God in this land,
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and in the kingdomes vnited? How often for the Kings Maiestie, the right honourable Councellors, Iudges,
and in the kingdoms united? How often for the Kings Majesty, the right honourable Councillors, Judges,
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and Magistrates, not onely of this land, but more specially of our owne countrey? How often for our neighbours,
and Magistrates, not only of this land, but more specially of our own country? How often for our neighbours,
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yea particularly and by name for them of our owne family, as for al our children and seruants? Yea let vs call into our minds how often wee haue prayed seriously and in good earnest for those that haue desired our prayers,
yea particularly and by name for them of our own family, as for all our children and Servants? Yea let us call into our minds how often we have prayed seriously and in good earnest for those that have desired our Prayers,
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and haue as it were made a couenant of prayer with vs, by promising that they would pray for vs, if we would remember thē:
and have as it were made a Covenant of prayer with us, by promising that they would pray for us, if we would Remember them:
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whether we haue carefully kept this promise and couenant or no: and when we shall finde that wee haue greatly failed this way;
whither we have carefully kept this promise and Covenant or no: and when we shall find that we have greatly failed this Way;
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let vs be sorie that wee haue not done that good this way that we might,
let us be sorry that we have not done that good this Way that we might,
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and that hath been looked for at our hands:
and that hath been looked for At our hands:
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and therefore that wee cannot haue that comfort in the common blessings of God in church and common wealth,
and Therefore that we cannot have that Comfort in the Common blessings of God in Church and Common wealth,
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and vpon priuate men, that others haue.
and upon private men, that Others have.
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And let vs determine for the time to come to be more mindful of others in our prayers,
And let us determine for the time to come to be more mindful of Others in our Prayers,
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and let vs be so indeede;
and let us be so indeed;
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especially of all the Church of God, and of all those that we haue made this promise vnto,
especially of all the Church of God, and of all those that we have made this promise unto,
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and so haue bound our selues to it by a couenant in the Lord:
and so have bound our selves to it by a Covenant in the Lord:
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that so the Lord may also reward vs with the prayers of others, and with the fruit of the same in our greatest neede;
that so the Lord may also reward us with the Prayers of Others, and with the fruit of the same in our greatest need;
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when wee shall haue carefully performed this dutie vnto them before.
when we shall have carefully performed this duty unto them before.
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Especially let vs remember to pray for the King, and for all our gouernours, as wee are bound thereunto both by the word of God,
Especially let us Remember to pray for the King, and for all our Governors, as we Are bound thereunto both by the word of God,
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and the lawes of the realme; as if wee had made a certaine promise to them for it.
and the laws of the realm; as if we had made a certain promise to them for it.
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THE FOVRTH SERMON vpon the first verse. The Lord heare thee in the day of trouble.
THE FOURTH SERMON upon the First verse. The Lord hear thee in the day of trouble.
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THus the people doe speake vnto God in the behalfe of their King, and so they pray for him, that God would heare him, and defend him.
THus the people do speak unto God in the behalf of their King, and so they pray for him, that God would hear him, and defend him.
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This practise of theirs must be our imitation:
This practice of theirs must be our imitation:
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for it is the dutie of all subiects likewise to pray for their Princes and gouernours:
for it is the duty of all Subjects likewise to pray for their Princes and Governors:
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and as wee doe owe vnto them tribute, custome, feare, and honour, as the Apostle saith, so this dutie of prayer also, and most of all:
and as we do owe unto them tribute, custom, Fear, and honour, as the Apostle Says, so this duty of prayer also, and most of all:
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and therefore it is a great fault in any to neglect it: let vs therefore doe it, and that of conscience publikely and priuately.
and Therefore it is a great fault in any to neglect it: let us Therefore do it, and that of conscience publicly and privately.
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Men for the most part are addicted to themselues, or to their friends in prayer:
Men for the most part Are addicted to themselves, or to their Friends in prayer:
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the King they think is a great way off, and so the prouerbe with them is too true, Out of sight, out of minde:
the King they think is a great Way off, and so the proverb with them is too true, Out of sighed, out of mind:
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or they thinke he is well enough and hath all things at will, therfore he needeth not so greatly to be prayed for, especially of vs. Surely we cannot denie,
or they think he is well enough and hath all things At will, Therefore he needs not so greatly to be prayed for, especially of us Surely we cannot deny,
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but that this dutie of prayer for him is greatly neglected of many:
but that this duty of prayer for him is greatly neglected of many:
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for how few doe vse to pray for him at home in their houses, And bind themselues to it,
for how few do use to pray for him At home in their houses, And bind themselves to it,
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as a matter of dutie? and at Church also they pray not for him, as for themselues.
as a matter of duty? and At Church also they pray not for him, as for themselves.
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But the Apostle Paul chargeth Timothy a Minister of the Gospell to practise and to teach this:
But the Apostle Paul charges Timothy a Minister of the Gospel to practise and to teach this:
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I exhort (saith he) that supplications, prayers, intercessions, and giuing of thankes be made for all men: I exhort (Says he) that supplications, Prayers, intercessions, and giving of thanks be made for all men:
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for Kings, and for all that are in authoritie, that we may leade a quiet, and peaceable life, in all godlinesse and honestie: for Kings, and for all that Are in Authority, that we may lead a quiet, and peaceable life, in all godliness and honesty:
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First of all pray for all sorts, rich and poore, bond and free:
First of all pray for all sorts, rich and poor, bound and free:
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next for those, of whom there might bee some question then, as for Kings and gouernours,
next for those, of whom there might be Some question then, as for Kings and Governors,
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because they were enemies to the Church and people of God. So then if we had the most wicked King and cruel tyrant set ouer vs,
Because they were enemies to the Church and people of God. So then if we had the most wicked King and cruel tyrant Set over us,
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as some haue in these daies, and our forefathers haue had in the daies of superstition and Poperie,
as Some have in these days, and our Forefathers have had in the days of Superstition and Popery,
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yet wee ought all to pray for them: for though they were nought themselues, yet the gouernment is good, and of the Lord:
yet we ought all to pray for them: for though they were nought themselves, yet the government is good, and of the Lord:
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much more then should we doe for those that are good: as for our King;
much more then should we do for those that Are good: as for our King;
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he being a professor of the Gospel (which is rare among Princes in these daies) and after the purest manner:
he being a professor of the Gospel (which is rare among Princes in these days) and After the Purest manner:
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and truly called the Defender of the true ancient Catholike and Apostolike faith.
and truly called the Defender of the true ancient Catholic and Apostolic faith.
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A great learned man also, able to iudge of things himselfe, and more learned than any Prince that we know of, being brought vp of a childe in learning vnder most excellent schoolemasters and tutors:
A great learned man also, able to judge of things himself, and more learned than any Prince that we know of, being brought up of a child in learning under most excellent Schoolmasters and tutors:
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his learned bookes also doe sufficiently testifie of his great learning, both in the tongues, the Artes,
his learned books also do sufficiently testify of his great learning, both in the tongues, the Arts,
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and in the word of God. He is one of great gouernment in himselfe, both for apparell and for diet:
and in the word of God. He is one of great government in himself, both for apparel and for diet:
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lowly minded, and not ambitiously puft vp with the accesse of so great kingdomes:
lowly minded, and not ambitiously puffed up with the access of so great kingdoms:
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and for his wisedome he hath been long exercised in gouernment, and in gouerning of a troublesome kingdome.
and for his Wisdom he hath been long exercised in government, and in governing of a troublesome Kingdom.
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A man of great courage for the warres, and of policie for peace, and in a word the mirrour of the world:
A man of great courage for the wars, and of policy for peace, and in a word the mirror of the world:
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What cause then haue we to pray for him?
What cause then have we to pray for him?
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And that we might doe it, let vs remember how the Apostle telleth vs of the benefits that wee receiue by our Kings,
And that we might do it, let us Remember how the Apostle Telleth us of the benefits that we receive by our Kings,
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and to what end their gouernment is appointed:
and to what end their government is appointed:
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namely not for themselues, but for their subiects, that they by their meanes might liue peaceably, honestly, and godlily:
namely not for themselves, but for their Subjects, that they by their means might live peaceably, honestly, and godlily:
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which are three great cōmodities and comforts of this life, and without which our life were not life.
which Are three great commodities and comforts of this life, and without which our life were not life.
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And first for peace, nothing is more to bee desired than that:
And First for peace, nothing is more to be desired than that:
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for if we had all that we haue and a great deale more, and yet were subiect to warres abroad,
for if we had all that we have and a great deal more, and yet were Subject to wars abroad,
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or forren inuasions, or to robbers and theeues at home, it would doe vs little good:
or foreign invasions, or to robbers and thieves At home, it would do us little good:
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And yet this peace without godlinesse is nothing worth, as if wee had not the meanes of our saluation,
And yet this peace without godliness is nothing worth, as if we had not the means of our salvation,
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and might not thus come to the Church to serue God according to his word, and to leade our liues thereafter.
and might not thus come to the Church to serve God according to his word, and to lead our lives thereafter.
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And if we had these, yet if there should bee no honestie among men, nor any true dealing one with another,
And if we had these, yet if there should be no honesty among men, nor any true dealing one with Another,
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so that one man might not trust another, but there were lying, deceiuing, oppression, and such like without controulment.
so that one man might not trust Another, but there were lying, deceiving, oppression, and such like without controlment.
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Now all these benefits of peace, honestie, and godlinesse we haue by the meanes of our King:
Now all these benefits of peace, honesty, and godliness we have by the means of our King:
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especially wee may looke for them vnder his gouernment.
especially we may look for them under his government.
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For as for forren enemies and inuasions, which in former times wee haue been in feare of, he is in league with all Christian Princes round about him, For as for foreign enemies and invasions, which in former times we have been in Fear of, he is in league with all Christian Princes round about him,
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so that we shall not need to feare them:
so that we shall not need to Fear them:
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and as for tumultuous and disordred persons at home, the lawes are still in force to suppresse them,
and as for tumultuous and disordered Persons At home, the laws Are still in force to suppress them,
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and it is like that new shal be made, if there be any cause:
and it is like that new shall be made, if there be any cause:
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and though some doe breake out in hope of the Kings pardon, yet for the time present the lawes will take hold of them,
and though Some do break out in hope of the Kings pardon, yet for the time present the laws will take hold of them,
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and how farre his gracious pardon will extend they know not:
and how Far his gracious pardon will extend they know not:
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we may be sure, that all such shall be exempted, who doe euill before hand in hope of it.
we may be sure, that all such shall be exempted, who do evil before hand in hope of it.
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And we hope to liue godlily vnder him, for we doubt not but that the Gospel shall be continued, And we hope to live godlily under him, for we doubt not but that the Gospel shall be continued,
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and wee hope that the estate of it shall be bettered:
and we hope that the estate of it shall be bettered:
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and though the Papists seeke for a toleration of their superstition, and comfort themselues with false promises that way,
and though the Papists seek for a toleration of their Superstition, and Comfort themselves with false promises that Way,
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yet we hope that their eyes shall fall out with looking for it in vaine:
yet we hope that their eyes shall fallen out with looking for it in vain:
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for seeing that hee hath kept it out of Scotland all this while when he was of lesser power;
for seeing that he hath kept it out of Scotland all this while when he was of lesser power;
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there is no likelihood that he should now yeeld vnto them, when he is of greater power,
there is no likelihood that he should now yield unto them, when he is of greater power,
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and more able to keepe vnder the whole route of them.
and more able to keep under the Whole rout of them.
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But the more obstinately that they seeke for it, the more earnestly had we need to pray to God for the King to bee zealous against them.
But the more obstinately that they seek for it, the more earnestly had we needs to pray to God for the King to be zealous against them.
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692
Lastly, we hope to liue honestly vnder him, for he seeketh alreadie the good of all his subiects, Lastly, we hope to live honestly under him, for he seeks already the good of all his Subjects,
ord, pns12 vvb pc-acp vvi av-j p-acp pno31, c-acp pns31 vvz av dt j pp-f d po31 n2-jn,
(8) sermon (DIV2)
33
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693
as appeareth by his proclamations, wherein he hath giuen all men that are any way oppressed, to complaine of their griefes,
as appears by his Proclamations, wherein he hath given all men that Are any Way oppressed, to complain of their griefs,
c-acp vvz p-acp po31 n2, c-crq pns31 vhz vvn d n2 cst vbr d n1 vvn, pc-acp vvi pp-f po32 n2,
(8) sermon (DIV2)
33
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694
yea though it bee against them that are in authoritie, with good hope of finding reliefe:
yea though it be against them that Are in Authority, with good hope of finding relief:
uh cs pn31 vbb p-acp pno32 cst vbr p-acp n1, p-acp j n1 pp-f vvg n1:
(8) sermon (DIV2)
33
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695
he hath also put downe the Monopolies, and such like kinde of abuses, because they stood not with the common profit of his people:
he hath also put down the Monopolies, and such like kind of Abuses, Because they stood not with the Common profit of his people:
pns31 vhz av vvn a-acp dt n2, cc d j n1 pp-f n2, c-acp pns32 vvd xx p-acp dt j n1 pp-f po31 n1:
(8) sermon (DIV2)
33
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696
and this he hath done, though his Maiestie was interressed in some of them, and some, vnder the colour and pretence of that, hoped stil to retaine them.
and this he hath done, though his Majesty was interessed in Some of them, and Some, under the colour and pretence of that, hoped still to retain them.
cc d pns31 vhz vdn, cs po31 n1 vbds vvn p-acp d pp-f pno32, cc d, p-acp dt n1 cc n1 pp-f d, vvd av pc-acp vvi pno32.
(8) sermon (DIV2)
33
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697
Therefore when we haue and looke still to enioy such great benefits by his most gracious gouernment, what great cause haue wee to pray for him?
Therefore when we have and look still to enjoy such great benefits by his most gracious government, what great cause have we to pray for him?
av c-crq pns12 vhb cc vvi av pc-acp vvi d j n2 p-acp po31 av-ds j n1, r-crq j n1 vhb pns12 pc-acp vvi p-acp pno31?
(8) sermon (DIV2)
33
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698
And the greater that these benefits be, the more cause haue we to pray for his life, by whom next vnder God we looke to haue them continued. And the greater that these benefits be, the more cause have we to pray for his life, by whom next under God we look to have them continued.
cc dt jc cst d n2 vbb, dt av-dc n1 vhb pns12 pc-acp vvi p-acp po31 n1, p-acp ro-crq ord p-acp np1 pns12 vvb pc-acp vhi pno32 vvn.
(8) sermon (DIV2)
34
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699
For if he should miscarrie, (which God of his great mercie keepe from vs) then all these great blessings might goe away with him at once.
For if he should miscarry, (which God of his great mercy keep from us) then all these great blessings might go away with him At once.
p-acp cs pns31 vmd vvi, (r-crq np1 pp-f po31 j n1 vvi p-acp pno12) av d d j n2 vmd vvi av p-acp pno31 p-acp a-acp.
(8) sermon (DIV2)
34
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700
For though by the grace of God he hath issue of his owne bodie lawfully begotten in holy Matrimony, who shal sit in the throne of the kingdome after him; yet they are all yong:
For though by the grace of God he hath issue of his own body lawfully begotten in holy Matrimony, who shall fit in the throne of the Kingdom After him; yet they Are all young:
p-acp cs p-acp dt n1 pp-f np1 pns31 vhz n1 pp-f po31 d n1 av-j vvn p-acp j n1, r-crq vmb vvi p-acp dt n1 pp-f dt n1 p-acp pno31; av pns32 vbr d j:
(8) sermon (DIV2)
34
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701
and it is no great blessing, but rather a punishment, to haue children raigne ouer vs, as the Prophet saith.
and it is no great blessing, but rather a punishment, to have children Reign over us, as the Prophet Says.
cc pn31 vbz dx j n1, cc-acp av-c dt n1, pc-acp vhi n2 vvi p-acp pno12, p-acp dt n1 vvz.
(8) sermon (DIV2)
34
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702
For besides many great wants that would be found in them, the Nobles and Peeres of the land,
For beside many great Wants that would be found in them, the Nobles and Peers of the land,
p-acp p-acp d j n2 cst vmd vbi vvn p-acp pno32, dt n2-j cc n2 pp-f dt n1,
(8) sermon (DIV2)
34
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703
and such great men could not so well bee kept in order, some of them, when there were none to complaine of them if they should offend;
and such great men could not so well be kept in order, Some of them, when there were none to complain of them if they should offend;
cc d j n2 vmd xx av av vbi vvn p-acp n1, d pp-f pno32, c-crq a-acp vbdr pix pc-acp vvi pp-f pno32 cs pns32 vmd vvi;
(8) sermon (DIV2)
34
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704
a Lord Protector or Viceroy carieth not the maiestie of a King in the hearts of men:
a Lord Protector or Viceroy Carrieth not the majesty of a King in the hearts of men:
dt n1 n1 cc n1 vvz xx dt n1 pp-f dt n1 p-acp dt n2 pp-f n2:
(8) sermon (DIV2)
34
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705
The forraine enemies would be more bold against a childe, than against a man both of wisedom and courage:
The foreign enemies would be more bold against a child, than against a man both of Wisdom and courage:
dt j n2 vmd vbi av-dc j p-acp dt n1, cs p-acp dt n1 av-d pp-f n1 cc n1:
(8) sermon (DIV2)
34
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706
yea there would be more rebellions attempted at home. Therefore wee haue great cause to pray for the life of our King:
yea there would be more rebellions attempted At home. Therefore we have great cause to pray for the life of our King:
uh a-acp vmd vbi av-dc n2 vvn p-acp n1-an. av pns12 vhb j n1 pc-acp vvi p-acp dt n1 pp-f po12 n1:
(8) sermon (DIV2)
34
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707
and the rather for that wee see how his life hath been desperatly sought by diuers:
and the rather for that we see how his life hath been desperately sought by diverse:
cc dt av-c p-acp cst pns12 vvb c-crq po31 n1 vhz vbn av-j vvn p-acp j:
(8) sermon (DIV2)
34
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708
as appeareth by the confession of some who are in prison, at the least for suspition of treason.
as appears by the Confessi of Some who Are in prison, At the least for suspicion of treason.
c-acp vvz p-acp dt n1 pp-f d r-crq vbr p-acp n1, p-acp dt ds p-acp n1 pp-f n1.
(8) sermon (DIV2)
34
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709
Now if they begin thus malitiously and impudently so soone;
Now if they begin thus maliciously and impudently so soon;
av cs pns32 vvb av av-j cc av-j av av;
(8) sermon (DIV2)
34
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710
what will they not dare to doe hereafter, if God and good lawes doe not suppresse them? And truly by this experience that we haue, that euill things thus determined in secret, are wonderfully disclosed and brought to light before hand,
what will they not Dare to do hereafter, if God and good laws do not suppress them? And truly by this experience that we have, that evil things thus determined in secret, Are wonderfully disclosed and brought to Light before hand,
q-crq vmb pns32 xx vvi pc-acp vdi av, cs np1 cc j n2 vdb xx vvi pno32? cc av-j p-acp d n1 cst pns12 vhb, cst j-jn n2 av vvn p-acp j-jn, vbr av-j vvn cc vvn p-acp j c-acp n1,
(8) sermon (DIV2)
34
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711
and the malefactors apprehended and taken, we may see the fruit of our former prayers for his Maiestie;
and the malefactors apprehended and taken, we may see the fruit of our former Prayers for his Majesty;
cc dt n2 vvn cc vvn, pns12 vmb vvi dt n1 pp-f po12 j n2 p-acp po31 n1;
(8) sermon (DIV2)
34
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712
and that should incourage vs with good hope to pray for him still.
and that should encourage us with good hope to pray for him still.
cc cst vmd vvi pno12 p-acp j n1 pc-acp vvi p-acp pno31 av.
(8) sermon (DIV2)
34
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713
Nay we haue longer experience of the fruite of our prayers for our Princes, in the time of good Queen Elizabeth, whose life was so often sought,
Nay we have longer experience of the fruit of our Prayers for our Princes, in the time of good Queen Elizabeth, whose life was so often sought,
uh-x pns12 vhb jc n1 pp-f dt n1 pp-f po12 n2 p-acp po12 n2, p-acp dt n1 pp-f j n1 np1, rg-crq n1 vbds av av vvn,
(8) sermon (DIV2)
34
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714
and so desperatly, that she might truly say with the Psalmist, They haue often times afflicted mee from my youth, but they could not preuaile against me:
and so desperately, that she might truly say with the Psalmist, They have often times afflicted me from my youth, but they could not prevail against me:
cc av av-j, cst pns31 vmd av-j vvi p-acp dt n1, pns32 vhb av n2 vvn pno11 p-acp po11 n1, p-acp pns32 vmd xx vvi p-acp pno11:
(8) sermon (DIV2)
34
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715
for she went to her graue with peace, full of daies, threescore and nine, which is a great age for a Prince,
for she went to her graven with peace, full of days, threescore and nine, which is a great age for a Prince,
c-acp pns31 vvd p-acp po31 n1 p-acp n1, j pp-f n2, crd cc crd, r-crq vbz dt j n1 p-acp dt n1,
(8) sermon (DIV2)
34
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716
when she had happily and peaceably raigned fiue and fortie yeeres.
when she had happily and peaceably reigned fiue and fortie Years.
c-crq pns31 vhd av-j cc av-j vvd crd cc crd n2.
(8) sermon (DIV2)
34
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717
Let vs labour then as much as in vs lieth, to draw out by our prayers the life of our most gracious Soueraigne,
Let us labour then as much as in us lies, to draw out by our Prayers the life of our most gracious Sovereign,
vvb pno12 vvi av p-acp d c-acp p-acp pno12 vvz, pc-acp vvi av p-acp po12 n2 dt n1 pp-f po12 av-ds j n-jn,
(8) sermon (DIV2)
34
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718
as an euen thred to the full:
as an even thread to the full:
c-acp dt j n1 p-acp dt j:
(8) sermon (DIV2)
34
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719
for as the Lord God hath ordained the thing, so also the meanes, which we for our part must not neglect.
for as the Lord God hath ordained the thing, so also the means, which we for our part must not neglect.
c-acp c-acp dt n1 np1 vhz vvn dt n1, av av dt n2, r-crq pns12 p-acp po12 n1 vmb xx vvi.
(8) sermon (DIV2)
34
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720
And let vs pray not onely for his royall person, but also for his gouernment, that vnder him wee may leade a quiet and a peaceable life in al godlinesse and honestie, as the Apostle speaketh vnto Timothy: and namely that at the next Parliament good lawes may be made for the reformation of all things that are amisse in the Church & common-wealth.
And let us pray not only for his royal person, but also for his government, that under him we may lead a quiet and a peaceable life in all godliness and honesty, as the Apostle speaks unto Timothy: and namely that At the next Parliament good laws may be made for the Reformation of all things that Are amiss in the Church & commonwealth.
cc vvb pno12 vvb xx av-j p-acp po31 j n1, cc-acp av c-acp po31 n1, cst p-acp pno31 pns12 vmb vvi dt j-jn cc dt j n1 p-acp d n1 cc n1, c-acp dt n1 vvz p-acp np1: cc av cst p-acp dt ord n1 j n2 vmb vbi vvn p-acp dt n1 pp-f d n2 cst vbr av p-acp dt n1 cc n1.
(8) sermon (DIV2)
34
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721
And seeing that we are commanded to keepe the memory of this day with publike thanksgiuing for a famous and memorable deliuerance bestowed vpon his Maiestie in his Realme of Scotland, from the treasonable conspiracie of the Earle of Gowry and his complices: (of whom in that respect we may say as it is in the Psalme; And seeing that we Are commanded to keep the memory of this day with public thanksgiving for a famous and memorable deliverance bestowed upon his Majesty in his Realm of Scotland, from the treasonable Conspiracy of the Earl of Gowry and his accomplices: (of whom in that respect we may say as it is in the Psalm;
cc vvg cst pns12 vbr vvn pc-acp vvi dt n1 pp-f d n1 p-acp j n1 p-acp dt j cc j n1 vvn p-acp po31 n1 p-acp po31 n1 pp-f np1, p-acp dt j n1 pp-f dt n1 pp-f j cc po31 n2: (pp-f ro-crq p-acp d n1 pns12 vmb vvi c-acp pn31 vbz p-acp dt n1;
(8) sermon (DIV2)
35
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722
If the Lord had not been on his side, when men rose vp against him, they had then swallowed him vp quick,
If the Lord had not been on his side, when men rose up against him, they had then swallowed him up quick,
cs dt n1 vhd xx vbn p-acp po31 n1, c-crq n2 vvd a-acp p-acp pno31, pns32 vhd av vvn pno31 a-acp j,
(8) sermon (DIV2)
35
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723
when their wrath was kindled against him; then the water had drowned him, and the streames had gone ouer his soule:
when their wrath was kindled against him; then the water had drowned him, and the streams had gone over his soul:
c-crq po32 n1 vbds vvn p-acp pno31; cs dt n1 vhd vvn pno31, cc dt n2 vhd vvn p-acp po31 n1:
(8) sermon (DIV2)
35
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724
But praised be the Lord, which hath not giuen him as a pray vnto their teeth;
But praised be the Lord, which hath not given him as a prey unto their teeth;
cc-acp vvd vbb dt n1, r-crq vhz xx vvn pno31 p-acp dt n1 p-acp po32 n2;
(8) sermon (DIV2)
35
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725
his soule is escaped out of the snare of the fowlers:
his soul is escaped out of the snare of the fowlers:
po31 n1 vbz vvn av pp-f dt n1 pp-f dt n2:
(8) sermon (DIV2)
35
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726
the snare is broken and he is deliuered) it falleth out not vnfitly with the argument, that out of this text we haue in hand.
the snare is broken and he is Delivered) it falls out not unfitly with the argument, that out of this text we have in hand.
dt n1 vbz vvn cc pns31 vbz vvn) pn31 vvz av xx av-j p-acp dt n1, cst av pp-f d n1 pns12 vhb p-acp n1.
(8) sermon (DIV2)
35
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727
For as Dauid in this Psalme teacheth the people to pray for him, and in the next to giue thankes:
For as David in this Psalm Teaches the people to pray for him, and in the next to give thanks:
p-acp c-acp np1 p-acp d n1 vvz dt n1 pc-acp vvi p-acp pno31, cc p-acp dt ord pc-acp vvi n2:
(8) sermon (DIV2)
35
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728
so it is our bound dutie not onely to pray to God for him, but to giue thankes for him:
so it is our bound duty not only to pray to God for him, but to give thanks for him:
av pn31 vbz po12 j-vvn n1 xx av-j pc-acp vvi p-acp np1 p-acp pno31, cc-acp pc-acp vvi n2 p-acp pno31:
(8) sermon (DIV2)
35
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729
as the Apostle also speaking of the duties of the people to their kings, which he exhorteth Timothy to teach and to practise, ioyneth these two together, saying, I exhort that supplications, prayers, intercessions, and giuing of thankes be made for Kings,
as the Apostle also speaking of the duties of the people to their Kings, which he exhorteth Timothy to teach and to practise, Joineth these two together, saying, I exhort that supplications, Prayers, intercessions, and giving of thanks be made for Kings,
c-acp dt n1 av vvg pp-f dt n2 pp-f dt n1 p-acp po32 n2, r-crq pns31 vvz np1 pc-acp vvi cc pc-acp vvi, vvz d crd av, vvg, pns11 vvb d n2, n2, n2, cc vvg pp-f n2 vbb vvn p-acp n2,
(8) sermon (DIV2)
35
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730
and for all that are in authoritie. And there is great reason that wee should thus doe:and for all that Are in Authority. And there is great reason that we should thus do:
cc p-acp d cst vbr p-acp n1. cc pc-acp vbz j n1 cst pns12 vmd av vdi:
(8) sermon (DIV2)
35
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731
for if wee ought to bee thankfull vnto God for other common benefits, as peace, libertie, the Gospell, and such like: for if we ought to be thankful unto God for other Common benefits, as peace, liberty, the Gospel, and such like:
c-acp cs pns12 vmd pc-acp vbi j p-acp np1 p-acp j-jn j n2, c-acp n1, n1, dt n1, cc d av-j:
(8) sermon (DIV2)
35
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732
then also for him, by whom wee hold them. Therefore among other benefits, let vs continually remember this, and see how wee faile therein;
then also for him, by whom we hold them. Therefore among other benefits, let us continually Remember this, and see how we fail therein;
av av p-acp pno31, p-acp ro-crq pns12 vvb pno32. av p-acp j-jn n2, vvb pno12 av-j vvi d, cc vvb c-crq pns12 vvb av;
(8) sermon (DIV2)
35
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733
and in our thanksgiuing remember other priuate benefits, and not this great one, or not so much as we should.
and in our thanksgiving Remember other private benefits, and not this great one, or not so much as we should.
cc p-acp po12 n1 vvb j-jn j n2, cc xx d j pi, cc xx av av-d c-acp pns12 vmd.
(8) sermon (DIV2)
35
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734
And though we must needes confesse, that we haue great cause to be sorie for the death of our late Queene Elizabeth, by whose wise gouernment we inioyed so many great benefits, that we might much more truly say of her,
And though we must needs confess, that we have great cause to be sorry for the death of our late Queen Elizabeth, by whose wise government we enjoyed so many great benefits, that we might much more truly say of her,
cc cs pns12 vmb av vvi, cst pns12 vhb j n1 pc-acp vbi j p-acp dt n1 pp-f po12 j n1 np1, p-acp rg-crq j n1 pns12 vvd av d j n2, cst pns12 vmd av-d av-dc av-j vvi pp-f pno31,
(8) sermon (DIV2)
35
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735
than Dauid did of Saul in his lamentation, that she cloathed vs in skarlet with pleasures,
than David did of Saul in his lamentation, that she clothed us in scarlet with pleasures,
cs np1 vdd pp-f np1 p-acp po31 n1, cst pns31 vvn pno12 p-acp j-jn p-acp n2,
(8) sermon (DIV2)
35
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736
and hanged ornaments of gold vpon our apparel:
and hanged Ornament of gold upon our apparel:
cc vvn n2 pp-f n1 p-acp po12 n1:
(8) sermon (DIV2)
35
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737
yet we must see and confesse to the praise of God, as the truth is, that we haue great cause to reioice, that the Lord hath prouided one to succeed in her roome when her time was expired, that it might not bee said of vs,
yet we must see and confess to the praise of God, as the truth is, that we have great cause to rejoice, that the Lord hath provided one to succeed in her room when her time was expired, that it might not be said of us,
av pns12 vmb vvi cc vvi p-acp dt n1 pp-f np1, c-acp dt n1 vbz, cst pns12 vhb j n1 pc-acp vvi, cst dt n1 vhz vvn pi pc-acp vvi p-acp po31 n1 c-crq po31 n1 vbds vvn, cst pn31 vmd xx vbi vvn pp-f pno12,
(8) sermon (DIV2)
35
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738
as it was of the Iewes in the daies of the Iudges, that there was then no King in Israel, and so we should haue bin as sheepe without a shepheard, scattered here and there:
as it was of the Iewes in the days of the Judges, that there was then no King in Israel, and so we should have been as sheep without a shepherd, scattered Here and there:
c-acp pn31 vbds pp-f dt np2 p-acp dt n2 pp-f dt n2, cst a-acp vbds av dx n1 p-acp np1, cc av pns12 vmd vhi vbn p-acp n1 p-acp dt n1, vvn av cc a-acp:
(8) sermon (DIV2)
35
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739
as it is said of the Israelites, when King Ahab was slaine in the battell, These haue no master, let them returne euery man to his house in peace.
as it is said of the Israelites, when King Ahab was slain in the battle, These have no master, let them return every man to his house in peace.
c-acp pn31 vbz vvn pp-f dt np2, c-crq n1 np1 vbds vvn p-acp dt n1, d vhb dx n1, vvb pno32 vvi d n1 p-acp po31 n1 p-acp n1.
(8) sermon (DIV2)
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740
Then haue we much more cause to be thankfull, that God hath raised vp him for vs, euen the right heire to the Crowne both by father and mother, they two being the lawfull grand-children of the Ladie Margarite sometimes Queene of Scots by mariage, Then have we much more cause to be thankful, that God hath raised up him for us, even the right heir to the Crown both by father and mother, they two being the lawful Grandchildren of the Lady Margarite sometime Queen of Scots by marriage,
av vhb pns12 d dc n1 pc-acp vbi j, cst np1 vhz vvn p-acp pno31 p-acp pno12, av-j dt j-jn n1 p-acp dt n1 av-d p-acp n1 cc n1, pns32 crd vbg dt j n2 pp-f dt n1 np1 av n1 pp-f np2 p-acp n1,
(8) sermon (DIV2)
35
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741
and eldest daughter to King Henry the seuenth:
and eldest daughter to King Henry the Seventh:
cc js-jn n1 p-acp n1 np1 dt ord:
(8) sermon (DIV2)
35
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742
where if the Nobilitie had set vp some other of the bloud royall further off, there must needes haue been great ciuill warres to the spilling of many thousand English mens blood,
where if the Nobilt had Set up Some other of the blood royal further off, there must needs have been great civil wars to the spilling of many thousand English men's blood,
c-crq cs dt n1 vhd vvn a-acp d n-jn pp-f dt n1 j av-j a-acp, pc-acp vmb av vhi vbn j j n2 p-acp dt vvg pp-f d crd jp ng2 n1,
(8) sermon (DIV2)
35
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743
and some of them should haue died in an ill cause ignorantly or against their wils,
and Some of them should have died in an ill cause ignorantly or against their wills,
cc d pp-f pno32 vmd vhi vvn p-acp dt j-jn n1 av-j cc p-acp po32 n2,
(8) sermon (DIV2)
35
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744
as when the two houses of Yorke and Lancaster were a long time diuided in this land.
as when the two houses of York and Lancaster were a long time divided in this land.
c-acp c-crq dt crd n2 pp-f np1 cc np1 vbdr dt j n1 vvn p-acp d n1.
(8) sermon (DIV2)
35
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745
And then also some forrainer might easily by their owne power, and by the helpe of the Papists,
And then also Some foreigner might Easily by their own power, and by the help of the Papists,
cc av av d n1 vmd av-j p-acp po32 d n1, cc p-acp dt n1 pp-f dt njp2,
(8) sermon (DIV2)
35
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746
and other mutinous and malecontented persons haue soon set footing into this Isle, which would not so easily haue been driuen out againe.
and other mutinous and Malecontented Persons have soon Set footing into this Isle, which would not so Easily have been driven out again.
cc j-jn j cc j n2 vhb av vvn vvg p-acp d n1, r-crq vmd xx av av-j vhb vbn vvn av av.
(8) sermon (DIV2)
35
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747
And besides all this wee haue great cause to bee thankfull, that he being the right heire is so wonderfully qualited for the kingdome;
And beside all this we have great cause to be thankful, that he being the right heir is so wonderfully qualitied for the Kingdom;
cc p-acp d d pns12 vhb j n1 pc-acp vbi j, cst pns31 vbg dt j-jn n1 vbz av av-j vvn p-acp dt n1;
(8) sermon (DIV2)
36
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748
that as the Queene lately deceased was a rare woman fit for the Crowne by election, if not by inheritance:
that as the Queen lately deceased was a rare woman fit for the Crown by election, if not by inheritance:
cst c-acp dt n1 av-j vvn vbds dt j n1 j p-acp dt n1 p-acp n1, cs xx p-acp n1:
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so he a very rare man for all parts of soule and bodie;
so he a very rare man for all parts of soul and body;
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and that the Lord did so fit him for this place, and then sent him vnto vs, that he came not as Saul in Gods wrath, who was a cruell tyrant,
and that the Lord did so fit him for this place, and then sent him unto us, that he Come not as Saul in God's wrath, who was a cruel tyrant,
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but as Dauid in Gods mercie to feede his people in Iacob, and his inheritance in Israel.
but as David in God's mercy to feed his people in Iacob, and his inheritance in Israel.
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And this is no small benefit, that he hath a royall posteritie to succeed in the throne of the kingdom, And this is no small benefit, that he hath a royal posterity to succeed in the throne of the Kingdom,
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least when he should haue serued his time by the counsel of God, and so fall asleepe,
lest when he should have served his time by the counsel of God, and so fallen asleep,
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and be laid with his fathers, we should be in a new feare. And what should we say of this;
and be laid with his Father's, we should be in a new Fear. And what should we say of this;
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that he came to the Crowne so vnlooked for? For though it was his inheritance,
that he Come to the Crown so unlooked for? For though it was his inheritance,
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yet such was the wisedome of our gouernours, that for certaine causes best knowne vnto themselues, (which it is not meete for vs to inquire into) it was not lawfull for any of the common sort to haue discourses of the heire apparant;
yet such was the Wisdom of our Governors, that for certain Causes best known unto themselves, (which it is not meet for us to inquire into) it was not lawful for any of the Common sort to have discourses of the heir apparent;
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and so few of them thought of him, that we haue now, or of any other.
and so few of them Thought of him, that we have now, or of any other.
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But this is most of all to be wondred at, that he came to the kingdome so peaceably,
But this is most of all to be wondered At, that he Come to the Kingdom so peaceably,
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and with so great approbation of all sorts of men; and trauelled through the length of the whole land almost euen at the first:
and with so great approbation of all sorts of men; and traveled through the length of the Whole land almost even At the First:
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for meaner men haue not come to their inheritances and taken vp the possession of them so quietly.
for meaner men have not come to their inheritances and taken up the possession of them so quietly.
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For truly by the grace of God (to his praise bee it spoken) there is no more alteration in the land in any estate,
For truly by the grace of God (to his praise be it spoken) there is no more alteration in the land in any estate,
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or in priuate mens condition, for the most part, than if the Queene were still aliue.
or in private men's condition, for the most part, than if the Queen were still alive.
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And this benefit is the greater, because we feared the contrarie, and none could haue looked for after her death such times as we haue now.
And this benefit is the greater, Because we feared the contrary, and none could have looked for After her death such times as we have now.
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And if there be any change at all, it is from worse to better; so that since his comming many things are better in the Church & commonwealth:
And if there be any change At all, it is from Worse to better; so that since his coming many things Are better in the Church & commonwealth:
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For by the gracious proclamations of his Maiestie many abuses of Playes and Interludes, with Bearebaitings and Bulbaitings vpon the Sabbath day are put downe;
For by the gracious Proclamations of his Majesty many Abuses of Plays and Interludes, with Bearebaitings and Baitings upon the Sabbath day Are put down;
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with Monopolies and ingrossings of wares into the hands of a few men: many worthy men are aduanced to greater honour and worship:
with Monopolies and engrossings of wares into the hands of a few men: many worthy men Are advanced to greater honour and worship:
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the Papists in lesse hope of any toleration for their Popish idolatrie than before.
the Papists in less hope of any toleration for their Popish idolatry than before.
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And vnto all these benefits this is none of the least, that God hath added this plentie of all things euen at this time, whereby victuals and other things are resonable cheape,
And unto all these benefits this is none of the least, that God hath added this plenty of all things even At this time, whereby victuals and other things Are reasonable cheap,
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least by scarcitie there might be occasion of dislike. Therefore in respect of them all let vs be thankfull vnto God:
lest by scarcity there might be occasion of dislike. Therefore in respect of them all let us be thankful unto God:
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and yet againe let vs consider, that all these come not without some punishment, as this plague, which is so scattered in many parts of this land, especially the chief cities:
and yet again let us Consider, that all these come not without Some punishment, as this plague, which is so scattered in many parts of this land, especially the chief cities:
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wherein wee must also acknowledge the great mercie of God, that wee haue escaped that, which wee had deserued,
wherein we must also acknowledge the great mercy of God, that we have escaped that, which we had deserved,
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and had most cause to feare, euen to fall into the hands of our enemies, that they might make a pray of vs,
and had most cause to Fear, even to fallen into the hands of our enemies, that they might make a prey of us,
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and of al that wee haue:
and of all that we have:
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which Dauid accounted a great mercie, and chose it, when both of them were offered vnto him:
which David accounted a great mercy, and chosen it, when both of them were offered unto him:
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saying, Let vs fall now into the hands of the Lord (for his mercies are great) and let me not fall into the hands of men:
saying, Let us fallen now into the hands of the Lord (for his Mercies Are great) and let me not fallen into the hands of men:
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therfore let vs be thankfull vnto God for this mercie also: Therefore let us be thankful unto God for this mercy also:
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and so ioyning thanksgiuing vnto prayer for these causes that wee haue heard, let vs pray vnto God for the preseruation and honour of our Lord and King, Iames, whom the Lord at this time with so many great benefits hath sent vnto vs:
and so joining thanksgiving unto prayer for these Causes that we have herd, let us pray unto God for the preservation and honour of our Lord and King, James, whom the Lord At this time with so many great benefits hath sent unto us:
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and let vs take these words of the Psalme into our mouthes (from which I haue a little vpon this occasion, that you haue heard of, digressed) and say, The Lord heare thee in the day of trouble, &c. The Lord heare thee ] These are the words of the prayer of the people for Dauid their King:
and let us take these words of the Psalm into our mouths (from which I have a little upon this occasion, that you have herd of, digressed) and say, The Lord hear thee in the day of trouble, etc. The Lord hear thee ] These Are the words of the prayer of the people for David their King:
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but as Ioab taught the woman of Tekoah what she should say to the King, and did put those words into her mouth, which she spake before him:
but as Ioab taught the woman of Tekoah what she should say to the King, and did put those words into her Mouth, which she spoke before him:
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so Dauid made this prayer for them, and taught them what they should say vnto God in his owne behalfe,
so David made this prayer for them, and taught them what they should say unto God in his own behalf,
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and did as it were put these words into their mouthes, when they should come before him.
and did as it were put these words into their mouths, when they should come before him.
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And so hee not onely as a King taught his subiects what dutie they did owe vnto him;
And so he not only as a King taught his Subjects what duty they did owe unto him;
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but as a Prophet also speaking by the inspiration of the spirit of God, as other holy men that wrote the Scriptures, informeth the Church of God what duties they owe to him, and to their superiours.
but as a Prophet also speaking by the inspiration of the Spirit of God, as other holy men that wrote the Scriptures, Informeth the Church of God what duties they owe to him, and to their superiors.
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So that he doth not in teaching them this duty of prayer for him, ambitiously seeke himselfe, So that he does not in teaching them this duty of prayer for him, ambitiously seek himself,
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and stand vpon his own prerogatiue, to say, Oh I am your King, you ought to pray for me,
and stand upon his own prerogative, to say, O I am your King, you ought to pray for me,
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and to doe so and so:
and to do so and so:
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but he knew it to bee his owne dutie to informe them that were committed vnto his charge in all duties to God and men, euen to himselfe:
but he knew it to be his own duty to inform them that were committed unto his charge in all duties to God and men, even to himself:
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and therefore doth thus discharge it;
and Therefore does thus discharge it;
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knowing also that in his owne safetie did consist their welfare, and therefore in praying for him (which hee taught them to doe) they should benefit themselues.
knowing also that in his own safety did consist their welfare, and Therefore in praying for him (which he taught them to do) they should benefit themselves.
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So that by his example it is lawfull for all publike persons in the Church and commonwealth, to teach those that are vnder them, what duties they should doe to them, So that by his Exampl it is lawful for all public Persons in the Church and commonwealth, to teach those that Are under them, what duties they should do to them,
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and to require them at their hands without all suspition of ambition, vainglorie, or any waies seeking themselues.
and to require them At their hands without all suspicion of ambition, vainglory, or any ways seeking themselves.
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Yea they ought to doe it, and no man to finde fault with them for it:
Yea they ought to do it, and no man to find fault with them for it:
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not only because all superiours must teach their inferiours, but also and especially because the inferiours in doing such duties vnto them, shall greatly profit themselues.
not only Because all superiors must teach their inferiors, but also and especially Because the inferiors in doing such duties unto them, shall greatly profit themselves.
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Thus may and ought all the Ministers of Gods word in wisedome teach the people and flocke that is committed vnto them, what duties they owe not onely to God and other men, but euen to themselues:
Thus may and ought all the Ministers of God's word in Wisdom teach the people and flock that is committed unto them, what duties they owe not only to God and other men, but even to themselves:
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and in so doing not to be thought of any, ambitious, proud, &c: or their doctrine any waies disliked or suspected:
and in so doing not to be Thought of any, ambitious, proud, etc.: or their Doctrine any ways disliked or suspected:
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and to shew vnto them, whether for reuerence of their persons, to haue thē in singular estimation for their workes sake;
and to show unto them, whither for Reverence of their Persons, to have them in singular estimation for their works sake;
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or for obedience of their doctrine, to obey it, that they may goe on with cheerefulnes;
or for Obedience of their Doctrine, to obey it, that they may go on with cheerfulness;
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or for maintenance or recompence of their labours in worldly things, to giue them double honour:
or for maintenance or recompense of their labours in worldly things, to give them double honour:
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or in any thing els, what they should do vnto them.
or in any thing Else, what they should do unto them.
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Not only because they be faithfull in Gods house as Moses was, and so deliuer vnto them the whole counsell of God, as Paul did,
Not only Because they be faithful in God's house as Moses was, and so deliver unto them the Whole counsel of God, as Paul did,
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and so teach them all-things, and therefore of necessitie there must bee a time for them:
and so teach them All things, and Therefore of necessity there must be a time for them:
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but also because the people in doing these duties to them, they benefit themselues. For in preseruing the authoritie of the ministery of the word inuiolable in their consciences,
but also Because the people in doing these duties to them, they benefit themselves. For in preserving the Authority of the Ministry of the word inviolable in their Consciences,
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and in the consciences of others, consisteth the peoples welfare.
and in the Consciences of Others, Consisteth the peoples welfare.
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So that as this people was not to except against this prayer, when it came to them from Dauid; for it came not by the way of intreatie as an indifferent thing,
So that as this people was not to except against this prayer, when it Come to them from David; for it Come not by the Way of intreaty as an indifferent thing,
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but by a princely iniunction, or propheticall instruction, and so as a necessarie dutie of theirs,
but by a princely injunction, or prophetical instruction, and so as a necessary duty of theirs,
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and therefore they were to thinke that they were bound vnto it, and that hee did necessarily require it at their hands;
and Therefore they were to think that they were bound unto it, and that he did necessarily require it At their hands;
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and not to make exception against it, and to say;
and not to make exception against it, and to say;
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Behold how hee seeketh himselfe, hee hath giuen vs a forme of prayer, but it is all or most for himselfe:
Behold how he seeks himself, he hath given us a Form of prayer, but it is all or most for himself:
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So when the Ministers of Gods word shall shew what duties the people owe to them,
So when the Ministers of God's word shall show what duties the people owe to them,
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810
as they are Gods Ministers, they must not scornfully reiect it, saying;
as they Are God's Ministers, they must not scornfully reject it, saying;
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he hath taught vs indeede a good lesson to day, but the greatest part of it did concerne himselfe;
he hath taught us indeed a good Lesson to day, but the greatest part of it did concern himself;
pns31 vhz vvn pno12 av dt j n1 p-acp n1, cc-acp dt js n1 pp-f pn31 vdd vvi px31;
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812
see how wel he can plead for himselfe.
see how well he can plead for himself.
vvb c-crq av pns31 vmb vvi p-acp px31.
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813
For doe we not see how the Apostle Paul (who was so humble and lowly, that hee did figuratiuely applie the faults of others to himselfe and to Apollos, that the Corinthians might learne by them not to swell one against another for any cause) teacheth the Churches and people of God to pray for him, and to reuerence his person as the Minister of Christ,
For doe we not see how the Apostle Paul (who was so humble and lowly, that he did figuratively apply the Faults of Others to himself and to Apollos, that the Corinthians might Learn by them not to swell one against Another for any cause) Teaches the Churches and people of God to pray for him, and to Reverence his person as the Minister of christ,
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814
and the disposer of the secrets of God, & also to bestow their worldly goods vpon him for his maintenance? yea the maintenance of his wife and children,
and the disposer of the secrets of God, & also to bestow their worldly goods upon him for his maintenance? yea the maintenance of his wife and children,
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815
and whole familie, if hee had any? and doth hee not iustly finde fault with them,
and Whole family, if he had any? and does he not justly find fault with them,
cc j-jn n1, cs pns31 vhd d? cc vdz pns31 xx av-j vvi n1 p-acp pno32,
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816
when they had failed in these things? Therefore though many (that I say not my selfe) doe often wittingly and of purpose passe by such doctrine arising necessarily from the words of their text:
when they had failed in these things? Therefore though many (that I say not my self) do often wittingly and of purpose pass by such Doctrine arising necessarily from the words of their text:
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817
or doe teach it seldome and very sparingly, least any should stumble at this without a cause:
or do teach it seldom and very sparingly, lest any should Stumble At this without a cause:
cc vdb vvi pn31 av cc av av-vvg, cs d vmd vvi p-acp d p-acp dt n1:
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818
yet when any such thing is deliuered, wee see how it must be receiued, and practised.
yet when any such thing is Delivered, we see how it must be received, and practised.
av c-crq d d n1 vbz vvn, pns12 vvb c-crq pn31 vmb vbi vvn, cc vvn.
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The like is to be said of all gouernours in a family:
The like is to be said of all Governors in a family:
dt j vbz pc-acp vbi vvn pp-f d n2 p-acp dt n1:
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820
the parents, father and mother, or the master and mistris or dame, may and ought without any imputation from any, teach their sonnes and daughters, their maide seruants and man seruants what is their dutie not onely and principally to God, the Parents, father and mother, or the master and mistress or dame, may and ought without any imputation from any, teach their Sons and daughters, their maid Servants and man Servants what is their duty not only and principally to God,
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but to others, euen to themselues:
but to Others, even to themselves:
cc-acp p-acp n2-jn, av-j p-acp px32:
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and these inferiors must paciently heare them, and not be offended at it, but willing to learne and doe them.
and these inferiors must patiently hear them, and not be offended At it, but willing to Learn and do them.
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For besides that they should thus thinke of themselues, that they are in place to teach them,
For beside that they should thus think of themselves, that they Are in place to teach them,
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and so they must receiue instruction at their mouthes;
and so they must receive instruction At their mouths;
cc av pns32 vmb vvi n1 p-acp po32 n2;
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825
the gouernours also do know that in the performance of such duties to them consisteth their good,
the Governors also do know that in the performance of such duties to them Consisteth their good,
dt n2 av vdb vvi cst p-acp dt n1 pp-f d n2 p-acp pno32 vvz po32 j,
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and for the neglect of such, God will punish them.
and for the neglect of such, God will Punish them.
cc p-acp dt n1 pp-f d, np1 vmb vvi pno32.
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827
When as then they shall heare them say, you ought to behaue your selues thus and thus to me, you ought so to speake, euen reuerently;
When as then they shall hear them say, you ought to behave your selves thus and thus to me, you ought so to speak, even reverently;
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your behauiour to mee, and your obedience ought to bee so and so; they must not proudly and disdainfully cast it behinde their backes, but willingly imbrace it, and conscionably practise it.
your behaviour to me, and your Obedience ought to be so and so; they must not proudly and disdainfully cast it behind their backs, but willingly embrace it, and Conscionably practise it.
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Yea, one man, in godlinesse, wisdome, and christian modesty, may tell others what duties they owe to them in respect of their callings, yeeres,
Yea, one man, in godliness, Wisdom, and christian modesty, may tell Others what duties they owe to them in respect of their callings, Years,
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830
and such like, and say, you ought to behaue your selfe towards mee thus and thus;
and such like, and say, you ought to behave your self towards me thus and thus;
cc d av-j, cc vvi, pn22 vmd pc-acp vvi po22 n1 p-acp pno11 av cc av;
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do you not knowe that I am your elder, your better, your neighbour, your kinseman, & c? without any suspition of foolish ambition.
do you not know that I am your elder, your better, your neighbour, your kinsman, & c? without any suspicion of foolish ambition.
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832
For as if wee had an euill debter, wee might without suspition of couetousnesse tell him that hee is in our debt,
For as if we had an evil debtor, we might without suspicion of covetousness tell him that he is in our debt,
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833
and that hee oweth vs so much, and require him to pay it:
and that he owes us so much, and require him to pay it:
cc cst pns31 vvz pno12 av av-d, cc vvi pno31 pc-acp vvi pn31:
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so other duties that any owe to vs, we may without surmise of selfe-loue require at their hands.
so other duties that any owe to us, we may without surmise of Self-love require At their hands.
av j-jn n2 cst d vvb p-acp pno12, pns12 vmb p-acp n1 pp-f n1 vvb p-acp po32 n2.
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Therefore in what calling soeuer we be (though indeede we should alwaies and in all things be more forwards to doe duties,
Therefore in what calling soever we be (though indeed we should always and in all things be more forward to do duties,
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then to require them of others:
then to require them of Others:
cs pc-acp vvi pno32 pp-f n2-jn:
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yet we should not impose vpon our selues such a maydenlinesse, or Stoical modestie, that we should neuer challenge our right of men,
yet we should not impose upon our selves such a maydenlinesse, or Stoical modesty, that we should never challenge our right of men,
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838
and shew what duties they owe vnto vs:
and show what duties they owe unto us:
cc vvb r-crq n2 pns32 vvb p-acp pno12:
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especially, seeing wee should teach and admonish one another whilest we haue time, and whilest it is called to day:
especially, seeing we should teach and admonish one Another whilst we have time, and whilst it is called to day:
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840
and we also doe know, that for them to performe such duties vnto vs, shall make for their good.
and we also do know, that for them to perform such duties unto us, shall make for their good.
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841
And this that we haue spoken, is the rather to be marked of vs, because we shall find naturally that we do more easily admit that kind of teaching, wherein we are shewed our dutie to others, rather than to those that doe teach vs. As if the Minister of the Gospell should publikely, And this that we have spoken, is the rather to be marked of us, Because we shall find naturally that we do more Easily admit that kind of teaching, wherein we Are showed our duty to Others, rather than to those that do teach us As if the Minister of the Gospel should publicly,
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842
or any other priuatly tell vs, what we should doe to God, or to our King,
or any other privately tell us, what we should do to God, or to our King,
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or to our gouernors, or to our parents, or to our neighbours, we may happely with quietnes heare it (yet it were to be wished that all would do so:) but if he come to shew what God requireth to be done to himselfe,
or to our Governors, or to our Parents, or to our neighbours, we may happily with quietness hear it (yet it were to be wished that all would do so:) but if he come to show what God requires to be done to himself,
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844
and to his ministery, then they are ready to take exception against it, and they thinke that they may lawfully gainesay it, at least wise pause vpon it,
and to his Ministry, then they Are ready to take exception against it, and they think that they may lawfully gainsay it, At least wise pause upon it,
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and say, see what a faire taile he hath told for himselfe:
and say, see what a fair tail he hath told for himself:
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and so though it be a dutie, and God requires it of them, and they heare it,
and so though it be a duty, and God requires it of them, and they hear it,
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847
and the conscience doth sufficiently conuict them of it, yet forsooth, because it concerneth them that speake, they little regard it:
and the conscience does sufficiently convict them of it, yet forsooth, Because it concerns them that speak, they little regard it:
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and though in some cases they will giue a man leaue to speake for his owne profit,
and though in Some cases they will give a man leave to speak for his own profit,
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yet not for duties to be performed vnto them, though it be for the profit of others.
yet not for duties to be performed unto them, though it be for the profit of Others.
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850
Therefore seeing that wee shall finde this corruption so strong in vs, and so deepely as it were to be rooted in the bones, that it will not out of the flesh;
Therefore seeing that we shall find this corruption so strong in us, and so deeply as it were to be rooted in the bones, that it will not out of the Flesh;
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851
euen that our stomackes will sooner rise against a man when he speaketh to vs of himselfe,
even that our stomachs will sooner rise against a man when he speaks to us of himself,
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852
and of our duty to him, then of another, and wee can more hardly brooke and digest such kinde of teaching;
and of our duty to him, then of Another, and we can more hardly brook and digest such kind of teaching;
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853
we had need to be put in minde of it, and to be made acquainted with it so much the more.
we had need to be put in mind of it, and to be made acquainted with it so much the more.
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854
And thus we conclude by the example of Dauid in giuing this forme of prayer in his behalfe, and of the people in vsing it for him (and so doe willingly performe this dutie of prayer for their King,
And thus we conclude by the Exampl of David in giving this Form of prayer in his behalf, and of the people in using it for him (and so do willingly perform this duty of prayer for their King,
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855
though he taught it them) that it is lawfull for the Ministers of God, to teach publikely in their Sermons such duties as belong to themselues:
though he taught it them) that it is lawful for the Ministers of God, to teach publicly in their Sermons such duties as belong to themselves:
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856
yea and for all sorts of men priuatly to admonish their neighbours and brethren of the like, without any iust suspition of ill meaning:
yea and for all sorts of men privately to admonish their neighbours and brothers of the like, without any just suspicion of ill meaning:
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and that all inferiours must with meekenes and reuerence receiue such instructions willingly at their mouthes;
and that all inferiors must with meekness and Reverence receive such instructions willingly At their mouths;
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858
and be swift to heare them, and slowe to replie or speake against them; and be carefull to follow them in the feare of God:
and be swift to hear them, and slow to reply or speak against them; and be careful to follow them in the Fear of God:
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859
and not to thinke much of it, that they should come thus neere them, as to presse vpon them such duties as they owe not any to other, but to themselues:
and not to think much of it, that they should come thus near them, as to press upon them such duties as they owe not any to other, but to themselves:
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860
seeing God hath ordained one of vs to helpe another, as the members of the body doe:
seeing God hath ordained one of us to help Another, as the members of the body do:
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861
and the superiours therein seeke their good, and not themselues so much:
and the superiors therein seek their good, and not themselves so much:
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862
and the inferiors also shall finde by experience, that it is profitable for themselues to doe such things as are required at their hands.
and the inferiors also shall find by experience, that it is profitable for themselves to do such things as Are required At their hands.
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863
THE FIFTH SERMON vpon the first verse.
THE FIFTH SERMON upon the First verse.
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The Lord heare thee in the day of trouble, the name of the God of Iacob defend thee.
The Lord hear thee in the day of trouble, the name of the God of Iacob defend thee.
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THe thing that he wils them to pray for in his behalfe, is, that God would heare his prayers that he should make in the time of his trouble, THe thing that he wills them to pray for in his behalf, is, that God would hear his Prayers that he should make in the time of his trouble,
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and accordingly defend him, by sending helpe to him from heauen, and giuing him strength and courage against his enemies, from the place and meanes of his worship and seruice,
and accordingly defend him, by sending help to him from heaven, and giving him strength and courage against his enemies, from the place and means of his worship and service,
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as it is in the second verse. The Lord heare thee, &c. These words import thus much, that Dauid was already in,
as it is in the second verse. The Lord hear thee, etc. These words import thus much, that David was already in,
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or likely to fal into some great trouble, that he did pray beforehand, or would pray in the time of his trouble,
or likely to fall into Some great trouble, that he did pray beforehand, or would pray in the time of his trouble,
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and that he desired the people of God to pray to God for him, that he would heare those prayers that he should make in the time of his trouble.
and that he desired the people of God to pray to God for him, that he would hear those Prayers that he should make in the time of his trouble.
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First then though he was a good King, and had a good cause in hand, yet he did not promise to himselfe to bee altogether free from trouble;
First then though he was a good King, and had a good cause in hand, yet he did not promise to himself to be altogether free from trouble;
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he was to goe to warre against the Ammonites in the defence of his people and kingdome;
he was to go to war against the Ammonites in the defence of his people and Kingdom;
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hee was not ignorant of the manifold dangers and troubles of warre (for he had been a long experienced Souldier and Captaine) and so thought that some of them might befall him,
he was not ignorant of the manifold dangers and Troubles of war (for he had been a long experienced Soldier and Captain) and so Thought that Some of them might befall him,
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and that he might be driuen to some great straites:
and that he might be driven to Some great straits:
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Therefore as he was determined to pray to God for succour in such cases, so he desired them to further his praiers that God might defend him in his troubles,
Therefore as he was determined to pray to God for succour in such cases, so he desired them to further his Prayers that God might defend him in his Troubles,
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and deliuer him out of them.
and deliver him out of them.
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876
We are not then rashly to iudge of the lawfulnesse of Princes titles, and of the goodnes of their gouernment, We Are not then rashly to judge of the lawfulness of Princes titles, and of the Goodness of their government,
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877
and of any thing that they attempt by the outward peace and quietnesse that they haue at home and abroad:
and of any thing that they attempt by the outward peace and quietness that they have At home and abroad:
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878
or on the cōtrary by the troubles & dangers that they fall into, of the vnlawfulnesse of the same;
or on the contrary by the Troubles & dangers that they fallen into, of the unlawfulness of the same;
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879
to say this is a good King in deede, and taketh none but good causes in hand,
to say this is a good King in deed, and Takes none but good Causes in hand,
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for hee hath no troubles at all:
for he hath no Troubles At all:
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or otherwise to say, this is a cruell Tyrant in deede, and taketh ill matters in hand,
or otherwise to say, this is a cruel Tyrant in deed, and Takes ill matters in hand,
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882
for see how many enemies doe rise vp against him, and seeke his life: for we see it otherwise here in the first words of the Psalme.
for see how many enemies do rise up against him, and seek his life: for we see it otherwise Here in the First words of the Psalm.
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And besides, Dauid after that he was annoynted to be King by Samuel the Prophet, at the expresse commandement of God;
And beside, David After that he was anointed to be King by Samuel the Prophet, At the express Commandment of God;
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how many troubles did he fall into, both before he came to the kingdome, by Saul? and after he came to it, by Adonijah, Absolom, & the rest? Neither must good and godly Kings in their lawfull proceedings against malefactors,
how many Troubles did he fallen into, both before he Come to the Kingdom, by Saul? and After he Come to it, by Adonijah, Absalom, & the rest? Neither must good and godly Kings in their lawful proceedings against malefactors,
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or otherwise, preiudice themselues and their owne causes through some weakenes, by occasion of any trouble that shall befall them:
or otherwise, prejudice themselves and their own Causes through Some weakness, by occasion of any trouble that shall befall them:
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to thinke thus with themselues, surely I haue not taken a good course, because such euill hath befallen me.
to think thus with themselves, surely I have not taken a good course, Because such evil hath befallen me.
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This is true indeed, that vpon such accidents of trouble euery man should examine his owne heart,
This is true indeed, that upon such accidents of trouble every man should examine his own heart,
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and his waies, whether hee bee in the waies of God, or no: and this is a great fault in many that they doe not:
and his ways, whither he be in the ways of God, or no: and this is a great fault in many that they do not:
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as in Balaam the sorcerer, who when he was sent for by Balak the King of Moab, to curse the people of Israel out of his land,
as in balaam the sorcerer, who when he was sent for by Balak the King of Moab, to curse the people of Israel out of his land,
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and in hope of great reward went:
and in hope of great reward went:
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though in that vnhappy voyage of his, vndertaken with an ill mind, he was often crossed by the Angell of God with a drawne sworde, so that his Asse that he rode on turned out of the way,
though in that unhappy voyage of his, undertaken with an ill mind, he was often crossed by the Angel of God with a drawn sword, so that his Ass that he road on turned out of the Way,
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and afterwards in a straite shee thrust her selfe so neere the wall, that she dasht his foote against it,
and afterwards in a strait she thrust her self so near the wall, that she dashed his foot against it,
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and at the last the Asse fell down vnder him:
and At the last the Ass fell down under him:
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yet he did not by all these troubles that befell him in the way, examine himselfe,
yet he did not by all these Troubles that befell him in the Way, examine himself,
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and say, Good Lord what doe I heere? Whether am I going? and where about? But when men haue good ground and warrant for their doings,
and say, Good Lord what do I Here? Whither am I going? and where about? But when men have good ground and warrant for their doings,
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then they are confidently to goe on, whatsoeuer may betide them, with prayer vnto God, commending themselues and all their waies vnto him.
then they Are confidently to go on, whatsoever may betide them, with prayer unto God, commending themselves and all their ways unto him.
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The blessed Lady Queene Elizabeth, how iust was her title? and how godly and lawfull were all her proceedings? Not only with her owne subiects at home,
The blessed Lady Queen Elizabeth, how just was her title? and how godly and lawful were all her proceedings? Not only with her own Subjects At home,
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but with her forraine enemies abroad? yet she fell into many troubles both of professed enemies and secret traytors.
but with her foreign enemies abroad? yet she fell into many Troubles both of professed enemies and secret Traitors.
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So this our Lord and King, Iames, who is in a right line descended from her progenitors as heyre apparant to the crowne;
So this our Lord and King, James, who is in a right line descended from her progenitors as heir apparent to the crown;
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and since his first entring into this land hath sought to reforme many abuses, and to doe much good,
and since his First entering into this land hath sought to reform many Abuses, and to do much good,
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euen to continue the Gospell, and to keepe out Popery; see how many troubles in this short time he is fallen into:
even to continue the Gospel, and to keep out Popery; see how many Troubles in this short time he is fallen into:
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besides all those which in his former kingdome of Scotland hee suffered.
beside all those which in his former Kingdom of Scotland he suffered.
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And this is not onely the portion of good Princes, Kings and Queenes, but of all good men in their best actions, they must looke to finde many dayes of trouble in them. And this is not only the portion of good Princes, Kings and Queens, but of all good men in their best actions, they must look to find many days of trouble in them.
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For as the Kingdome of Christ was most subiect to all kinde of wrongs in the head (as Dauid prophetically complaineth;
For as the Kingdom of christ was most Subject to all kind of wrongs in the head (as David prophetically Complaineth;
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Why doe the heathen rage, and the people murmur in vaine? the kings of the earth band themselues, Why do the heathen rage, and the people murmur in vain? the Kings of the earth band themselves,
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906
and the Princes are assembled together against the Lord, and against his Christ: and the Princes Are assembled together against the Lord, and against his christ:
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) so euery member of the same, as hee most seeketh to aduance his kingdome, by doing good,
) so every member of the same, as he most seeks to advance his Kingdom, by doing good,
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908
and opposing himselfe to euill, so many more troubles shall he sustaine of the enemies of the same, then others.
and opposing himself to evil, so many more Troubles shall he sustain of the enemies of the same, then Others.
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For besides that the men of this world are against good men and their godly actions,
For beside that the men of this world Are against good men and their godly actions,
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910
and therefore this way the more that they shew thēselues forward, the more trouble shall they haue;
and Therefore this Way the more that they show themselves forward, the more trouble shall they have;
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the Lord also by sparing them somtimes in the deserued punishment of their sinnes, and causing them to finde troubles,
the Lord also by sparing them sometimes in the deserved punishment of their Sins, and causing them to find Troubles,
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912
and to suffer for righteousnesse sake, and for well doing, doth this way like a mercifull father trie their faith, and their obedience.
and to suffer for righteousness sake, and for well doing, does this Way like a merciful father try their faith, and their Obedience.
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Therefore let no man be discouraged in any good action for any trouble, that shall befall him in it:
Therefore let no man be discouraged in any good actium for any trouble, that shall befall him in it:
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neither let vs iudge of things by the euent: but be sure that our cause bee good, and agreeable vnto Gods word:
neither let us judge of things by the event: but be sure that our cause be good, and agreeable unto God's word:
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and then if trouble come, let vs beare it patiently: nay, let vs looke for it, that wee may beare it:
and then if trouble come, let us bear it patiently: nay, let us look for it, that we may bear it:
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and for want of this meditation many break off, and giue ouer in their best actions.
and for want of this meditation many break off, and give over in their best actions.
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And this is that that wee haue to obserue from hence, that speaking of the things that belonged to his calling, he maketh mention of the troubles that were like to befall him.
And this is that that we have to observe from hence, that speaking of the things that belonged to his calling, he makes mention of the Troubles that were like to befall him.
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The second thing ariseth from these words, The Lord heare thee: In which, as hee confessed before, that he looked for troubles:
The second thing arises from these words, The Lord hear thee: In which, as he confessed before, that he looked for Troubles:
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so in these he sheweth what hee would then doe, namely, flee to God for succour, pray to him,
so in these he shows what he would then do, namely, flee to God for succour, pray to him,
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and call vpon his name, that he might heare him, and defend him.
and call upon his name, that he might hear him, and defend him.
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He would vse all good meanes fit for that purpose, but he would not neglect this, knowing that all they were nothing without this;
He would use all good means fit for that purpose, but he would not neglect this, knowing that all they were nothing without this;
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for they must haue their successe and blessing from God by prayer. For he knew that though he had men, and horses, and munition fit for war;
for they must have their success and blessing from God by prayer. For he knew that though he had men, and Horses, and munition fit for war;
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yet as he saith in another Psalme, I trust not in my bow, neither can my sword saue me:
yet as he Says in Another Psalm, I trust not in my bow, neither can my sword save me:
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and againe, The King is not saued by the multitude of an hoste, neither is the mightie man deliuered by much strength.
and again, The King is not saved by the multitude of an host, neither is the mighty man Delivered by much strength.
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An horse is a vaine helpe, and shall not deliuer any by his great strength: for (as Salomon saith) when the horse is prepared against the battell, 21.31. yet then saluation is of the Lord: an horse is a vain help, and shall not deliver any by his great strength: for (as Solomon Says) when the horse is prepared against the battle, 21.31. yet then salvation is of the Lord:
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who is truly and properly called the Lord of hostes, because hee is aboue all, and commandeth al:
who is truly and properly called the Lord of hosts, Because he is above all, and commands all:
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and therefore as King Asa confesseth in his prayer, it is nothing with him to helpe with many, or with no power.
and Therefore as King Asa Confesses in his prayer, it is nothing with him to help with many, or with no power.
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Therefore he was determined especially to pray to God in all his troubles, that he might saue him, Therefore he was determined especially to pray to God in all his Troubles, that he might save him,
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and so he did as appeareth by Psalm. 21. So did King Hezekiah when the hoste of the King of Ashur came vp to Ierusalem against him, saying, O Lord of hosts, God of Israel, which dwellest betweene the Cherubims, thou art very God alone ouer all the kingdoms of the earth, thou hast made the heauē & the earth:
and so he did as appears by Psalm. 21. So did King Hezekiah when the host of the King of Ashur Come up to Ierusalem against him, saying, Oh Lord of hosts, God of Israel, which dwellest between the Cherubims, thou art very God alone over all the kingdoms of the earth, thou hast made the heaven & the earth:
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incline thine eare O Lord, and heare:
incline thine ear Oh Lord, and hear:
vvb po21 n1 uh n1, cc vvi:
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open thine eyes O Lord and see, &c. Saue thou vs out of the hands of Sanecherib, that all the kingdoms of the earth may know that thou only art the Lord. open thine eyes Oh Lord and see, etc. Save thou us out of the hands of Sennacherib, that all the kingdoms of the earth may know that thou only art the Lord.
vvb po21 n2 uh n1 cc vvi, av p-acp pns21 pno12 av pp-f dt n2 pp-f np1, cst d dt n2 pp-f dt n1 vmb vvi cst pns21 av-j vb2r dt n1.
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Thus also did good King Iehosaphat one of his predecessors, when the Ammonites came to battell against him,
Thus also did good King Jehoshaphat one of his predecessors, when the Ammonites Come to battle against him,
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and did not onely seeke to the Lord by prayer, but proclaimed a fast, that he might pray the more feruently:
and did not only seek to the Lord by prayer, but proclaimed a fast, that he might pray the more fervently:
cc vdd xx av-j vvi p-acp dt n1 p-acp n1, cc-acp vvd dt n1, cst pns31 vmd vvi dt av-dc av-j:
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and the forme of his prayer is set downe there.
and the Form of his prayer is Set down there.
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And in thus doing hee followeth the example of his good father King Asa; who when Zerah of Aethopia came out against him, with an hoste of ten hundreth thousand chariots:
And in thus doing he follows the Exampl of his good father King Asa; who when Zerah of Aethiopia Come out against him, with an host of ten Hundredth thousand chariots:
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hee went out also before him, and set the battell in aray;
he went out also before him, and Set the battle in array;
pns31 vvd av av p-acp pno31, cc vvd dt n1 p-acp n1;
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937
but then hee cried vnto the Lord his God, saying, Helpe vs, O Lord our God,
but then he cried unto the Lord his God, saying, Help us, Oh Lord our God,
cc-acp cs pns31 vvd p-acp dt n1 po31 n1, vvg, vvb pno12, uh n1 po12 n1,
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for wee rest on thee, and in thy name are wee come foorth against this multitude:
for we rest on thee, and in thy name Are we come forth against this multitude:
c-acp pns12 vvb p-acp pno21, cc p-acp po21 n1 vbr pns12 vvn av p-acp d n1:
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O Lord thou art our God, let not man preuaile against thee. Oh Lord thou art our God, let not man prevail against thee.
uh n1 pns21 vb2r po12 n1, vvb xx n1 vvi p-acp pno21.
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940
So that it appeareth, that this which Dauid did now, hath been the common practise of all the godly Kings,
So that it appears, that this which David did now, hath been the Common practice of all the godly Kings,
av cst pn31 vvz, cst d r-crq np1 vdd av, vhz vbn dt j n1 pp-f d dt j n2,
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when they haue been in feare of their enemies, and so it hath been a day of trouble with them,
when they have been in Fear of their enemies, and so it hath been a day of trouble with them,
c-crq pns32 vhb vbn p-acp n1 pp-f po32 n2, cc av pn31 vhz vbn dt n1 pp-f n1 p-acp pno32,
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as it was now with him.
as it was now with him.
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Now that that is said of this kinde of trouble, and of these kind of men, is true of al other both sorts of trouble, and degrees of men: Now that that is said of this kind of trouble, and of these kind of men, is true of all other both sorts of trouble, and Degrees of men:
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that whatsoeuer troubles or daungers, not onely Kings, but al others shall fall into at any time, great or small,
that whatsoever Troubles or dangers, not only Kings, but all Others shall fallen into At any time, great or small,
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if they will haue comfort in them, or looke for any deliuerance out of them, they must seeke for it at the hand of God by supplication and prayer, who onely can giue it:
if they will have Comfort in them, or look for any deliverance out of them, they must seek for it At the hand of God by supplication and prayer, who only can give it:
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of whom alone commeth al the means of our deliuerance, and the whole disposition and wise vsing of them,
of whom alone comes all the means of our deliverance, and the Whole disposition and wise using of them,
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and the whole successe and blessing vpon them:
and the Whole success and blessing upon them:
cc dt j-jn n1 cc n1 p-acp pno32:
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from whom also may come that that we seeke for without all meanes, and without whose aide all things will doe vs no good.
from whom also may come that that we seek for without all means, and without whose aid all things will do us not good.
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For (as it is said) man liueth not by bread onely, but by euery word that proceedeth out of the mouth of God: For (as it is said) man lives not by bred only, but by every word that Proceedeth out of the Mouth of God:
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950
and (as Christ saith in the Gospel) no mans life consisteth in the abundance of that that he possesseth:
and (as christ Says in the Gospel) no men life Consisteth in the abundance of that that he Possesses:
cc (c-acp np1 vvz p-acp dt n1) dx ng1 n1 vvz p-acp dt n1 pp-f d cst pns31 vvz:
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951
that is, in all things it is not the meanes, but the blessing of God vpon them, that must doe vs good: that is, in all things it is not the means, but the blessing of God upon them, that must do us good:
cst vbz, p-acp d n2 pn31 vbz xx dt n2, cc-acp dt n1 pp-f np1 p-acp pno32, cst vmb vdi pno12 j:
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952
So that in all troubles wee must put that in practise, which the Lord speaketh of, Call vpon me in the day of trouble; so will I deliuer thee; and thou shalt glorifie me.
So that in all Troubles we must put that in practice, which the Lord speaks of, Call upon me in the day of trouble; so will I deliver thee; and thou shalt Glorify me.
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We are readie to seeke to this bodie and to that, and to call vpon them for help:
We Are ready to seek to this body and to that, and to call upon them for help:
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but God saith, Call vpon me; and that we might doe it, he hath bound himselfe with a promise, that he will heare vs, and deliuer vs. And this Dauid beleeued,
but God Says, Call upon me; and that we might do it, he hath bound himself with a promise, that he will hear us, and deliver us And this David believed,
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955
when he saith in the words following;
when he Says in the words following;
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956
Now know I that the Lord will heare &c. And vnto this agreeth that which the Apostle Saint Iames setteth downe: Now know I that the Lord will hear etc. And unto this agreeth that which the Apostle Saint James sets down:
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957
Is any among you afflicted? let him pray: where he speaketh vnto all: and in what kind of affliction soeuer they be. Is any among you afflicted? let him pray: where he speaks unto all: and in what kind of affliction soever they be.
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958
Therefore as prayer is alwaies requisite and necessary, according to the doctrine of the Apostle, who saith, Pray continually: and in another place, Pray alwaies with all manner prayer and supplication in the spirit, and watch thereunto with all perseuerance:
Therefore as prayer is always requisite and necessary, according to the Doctrine of the Apostle, who Says, Pray continually: and in Another place, Pray always with all manner prayer and supplication in the Spirit, and watch thereunto with all perseverance:
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so most of all in the time of trouble.
so most of all in the time of trouble.
av ds pp-f d p-acp dt n1 pp-f n1.
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960
For as Peter when he walked on the water, to go to Iesus, and saw a mightie winde,
For as Peter when he walked on the water, to go to Iesus, and saw a mighty wind,
p-acp c-acp np1 c-crq pns31 vvd p-acp dt n1, pc-acp vvi p-acp np1, cc vvd dt j n1,
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so that hee was afraide, and began to sinke, cried, saying, Master saue me: so all men, the more euident and dangerous their trouble is, the more earnestly should they pray vnto God for helpe.
so that he was afraid, and began to sink, cried, saying, Master save me: so all men, the more evident and dangerous their trouble is, the more earnestly should they pray unto God for help.
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For the lesse able that they are to helpe themselues, or others to doe any thing for them, the more should they seeke for help from God, who is able sufficiently to affoord it.
For the less able that they Are to help themselves, or Others to do any thing for them, the more should they seek for help from God, who is able sufficiently to afford it.
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963
And truly many times God doth of purpose bring vs into trouble, that wee might call vpon him,
And truly many times God does of purpose bring us into trouble, that we might call upon him,
cc av-j d n2 np1 vdz pp-f n1 vvb pno12 p-acp n1, cst pns12 vmd vvi p-acp pno31,
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and so hee might heare vs in the day of our trouble. So that no trouble should so dismay vs, that it should hinder vs from prayer,
and so he might hear us in the day of our trouble. So that no trouble should so dismay us, that it should hinder us from prayer,
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but rather quicken vs vp vnto it, and to a greater feruency in it. For when the Church saith, Why hidest thou thy selfe, O Lord, in due time,
but rather quicken us up unto it, and to a greater fervency in it. For when the Church Says, Why hidest thou thy self, Oh Lord, in due time,
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euen in affliction? it sheweth, that as that is the fittest time for the Lord to heare and helpe vs,even in affliction? it shows, that as that is the Fittest time for the Lord to hear and help us,
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967
so for vs to pray vnto him, and to seeke for helpe at his hands.
so for us to pray unto him, and to seek for help At his hands.
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Therefore let vs not onely not thinke, that trouble doth exempt vs from prayer, or that it is so great that we cannot pray,
Therefore let us not only not think, that trouble does exempt us from prayer, or that it is so great that we cannot pray,
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969
and if wee were out of it, and so might haue our mindes quiet, we would pray:
and if we were out of it, and so might have our minds quiet, we would pray:
cc cs pns12 vbdr av pp-f pn31, cc av vmd vhi po12 n2 j-jn, pns12 vmd vvi:
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as that we beleeue rather, that God at no time looketh for so much prayer at our hands,
as that we believe rather, that God At no time looks for so much prayer At our hands,
c-acp cst pns12 vvb av-c, cst np1 p-acp dx n1 vvz p-acp av d n1 p-acp po12 n2,
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as when hee laieth affliction and trouble vpon vs. So that if our troubles bee priuate, wee must often and earnestly pray priuately:
as when he Layeth affliction and trouble upon us So that if our Troubles be private, we must often and earnestly pray privately:
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and if they be publike, wee must haue publike prayer thereafter: that so God may heare vs euery way in the day of our troubles;
and if they be public, we must have public prayer thereafter: that so God may hear us every Way in the day of our Troubles;
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which he cannot doe, vnlesse we then call vpon him. Now at this day there are many troubles in our land:
which he cannot do, unless we then call upon him. Now At this day there Are many Troubles in our land:
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974
as not onely secret practises of traytors against the Kings excellent Maiestie, but also great sicknesse and mortalitie in many chiefe places,
as not only secret practises of Traitors against the Kings excellent Majesty, but also great sickness and mortality in many chief places,
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and the same dialy spreading it selfe further and further by reason of the great and dangerous contagion of the pestilence:
and the same dialy spreading it self further and further by reason of the great and dangerous contagion of the pestilence:
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976
therefore it is high time for euery one of vs in all places to pray earnestly vnto God; Therefore it is high time for every one of us in all places to pray earnestly unto God;
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977
and as euery day bringeth vnto our eares the reports of new troubles, so must we continue in our prayers:
and as every day brings unto our ears the reports of new Troubles, so must we continue in our Prayers:
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that God may heare vs at the last, as he hath also promised that he will.
that God may hear us At the last, as he hath also promised that he will.
cst np1 vmb vvi pno12 p-acp dt ord, c-acp pns31 vhz av vvn cst pns31 vmb.
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979
The third thing to bee obserued out of these words, is the forme and tenour of their prayer, which is this, that they pray to God, that he would heare ye prayers of Dauid, which hee should make in the time of his troubles.
The third thing to be observed out of these words, is the Form and tenor of their prayer, which is this, that they pray to God, that he would hear you Prayers of David, which he should make in the time of his Troubles.
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980
Therfore as it is our duty to seek to others in our troubles for their prayers,
Therefore as it is our duty to seek to Others in our Troubles for their Prayers,
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981
and the greater that they be, to seek vnto them for it the more, that they striuing with vs in prayer, wee might obtaine:
and the greater that they be, to seek unto them for it the more, that they striving with us in prayer, we might obtain:
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982
So when any shall thus desire vs to pray for them, it is our dutie to doe it:
So when any shall thus desire us to pray for them, it is our duty to do it:
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983
and so also to desire the prayers of others, that in no case we neglect them our selues. (of which points seuerally wee haue intreated at large before) So more particularly wee see from hence,
and so also to desire the Prayers of Others, that in no case we neglect them our selves. (of which points severally we have entreated At large before) So more particularly we see from hence,
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984
how wee may pray for any, whether wee are desired, or not desired thereunto; whether we know their estate perfectly, or we be altogether ignorant of it;
how we may pray for any, whither we Are desired, or not desired thereunto; whither we know their estate perfectly, or we be altogether ignorant of it;
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985
euen that God would heare them, and giue them according to their owne prayers.
even that God would hear them, and give them according to their own Prayers.
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For as if one man should haue a suite to another, and should desire vs to speake for them,
For as if one man should have a suit to Another, and should desire us to speak for them,
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987
or wee know of it otherwise, though not in particular, what the speciall thing is that hee desireth;
or we know of it otherwise, though not in particular, what the special thing is that he Desires;
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988
wee might say, I pray you bee good to such a man, graunt him his request;
we might say, I pray you be good to such a man, grant him his request;
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989
wee might that wayes doe him some good:
we might that ways do him Some good:
pns12 vmd d n2 vdb pno31 d j:
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990
So this way wee may benefit men alo, when wee pray to God to giue them their requests,
So this Way we may benefit men alo, when we pray to God to give them their requests,
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though wee know not euery thing that they desire.
though we know not every thing that they desire.
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992
And thus did Hely the Priest pray for Hannah the wife of Elkanah, that God would heare her prayer that she made, though hee knew them not;
And thus did Hely the Priest pray for Hannah the wife of Elkanah, that God would hear her prayer that she made, though he knew them not;
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for she spake in her heart onely, her lips did mooue onely, but her voyce was not heard:
for she spoke in her heart only, her lips did move only, but her voice was not herd:
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and when hee did mistake her as though shee had been drunken, shee said nay, but shee was troubled in spirit, and did powre out her soule before the Lord;
and when he did mistake her as though she had been drunken, she said nay, but she was troubled in Spirit, and did pour out her soul before the Lord;
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but did not tell him for what:
but did not tell him for what:
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Then he said, Goe in peace, and the God of Israel grant thy petition, that thou hast asked of him.
Then he said, Go in peace, and the God of Israel grant thy petition, that thou hast asked of him.
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And she desireth him still that hee would pray for her. And at the last, when she had obtained her request, she returned to giue thanks,
And she Desires him still that he would pray for her. And At the last, when she had obtained her request, she returned to give thanks,
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and told him the whole matter, and said, Oh my Lord, as thy soule liueth my Lord, I am the woman that stood with thee here praying vnto the Lord:
and told him the Whole matter, and said, O my Lord, as thy soul lives my Lord, I am the woman that stood with thee Here praying unto the Lord:
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I prayed for this child (which she had brought with her) and the Lord hath giuen me my desire, which I asked of him:
I prayed for this child (which she had brought with her) and the Lord hath given me my desire, which I asked of him:
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therefore also I haue giuen him vnto the Lord: as long as he liueth he shall be giuen vnto the Lord:
Therefore also I have given him unto the Lord: as long as he lives he shall be given unto the Lord:
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and he worshipped the Lord there. and he worshipped the Lord there.
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Where we see how he praied to God for her, that he would heare her praiers,
Where we see how he prayed to God for her, that he would hear her Prayers,
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and graunt her the petition that she had asked of him, though he knew not what it was:
and grant her the petition that she had asked of him, though he knew not what it was:
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and so requested him to continue his prayer still for her, though she doth not tell him the speciall thing that she prayed for.
and so requested him to continue his prayer still for her, though she does not tell him the special thing that she prayed for.
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Indeede if wee knew the particular estate of men, wee might pray for them more directly and more effectually:
Indeed if we knew the particular estate of men, we might pray for them more directly and more effectually:
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according to that counsell which S. Iames giueth vnto all; according to that counsel which S. James gives unto all;
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Acknowledge your faults one to another, and pray one for another, that ye may be healed: Acknowledge your Faults one to Another, and pray one for Another, that you may be healed:
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for the prayer of a righteous man auaileth much, if it be feruent. for the prayer of a righteous man avails much, if it be fervent.
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Where he willeth vs not only to make knowne the diseases of our bodies to others, by sending for them in the time of our sicknes,
Where he wills us not only to make known the diseases of our bodies to Others, by sending for them in the time of our sickness,
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but euen our speciall sinnes, that haue been the cause of them, that so in great compassion towards vs both of soule and bodie, they might pray feruently for vs,
but even our special Sins, that have been the cause of them, that so in great compassion towards us both of soul and body, they might pray fervently for us,
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when they shall see what great neede euery way we haue of their prayers.
when they shall see what great need every Way we have of their Prayers.
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But if we doe not thus confesse vnto them, or cannot, yet generally and effectually also wee may pray God to heare their owne prayers, which they do and should make principally themselues, according to the commandement of the same Apostle:
But if we do not thus confess unto them, or cannot, yet generally and effectually also we may pray God to hear their own Prayers, which they do and should make principally themselves, according to the Commandment of the same Apostle:
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Is any among you afflicted? let him pray: Is any among you afflicted? let him pray:
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that God, I say, would heare them in that trouble, that they bee in, what and whensoeuer.
that God, I say, would hear them in that trouble, that they be in, what and whensoever.
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Therefore no man in neglecting of this dutie of prayer for others, is to say, I would gladly pray for such an one,
Therefore no man in neglecting of this duty of prayer for Others, is to say, I would gladly pray for such an one,
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if I knew his estate, and what to pray for: for it is sufficient that the Lord knoweth it, & that he knoweth it himselfe,
if I knew his estate, and what to pray for: for it is sufficient that the Lord Knoweth it, & that he Knoweth it himself,
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and doth pray for himselfe accordingly, then may wee safely pray, that God would heare those prayers of his.
and does pray for himself accordingly, then may we safely pray, that God would hear those Prayers of his.
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And thus did Salomon in the dedication of the Temple, which hee built to be an house of prayer for all nations;
And thus did Solomon in the dedication of the Temple, which he built to be an house of prayer for all Nations;
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and doth himself pray vnto God for all those that should hereafter come vnto that place there to pray, whose prayers therefore in particular what they should be, he could not possibly tell:
and does himself pray unto God for all those that should hereafter come unto that place there to pray, whose Prayers Therefore in particular what they should be, he could not possibly tell:
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and doth not onely desire the Lord to heare them in such and such particular things,
and does not only desire the Lord to hear them in such and such particular things,
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as hee there nameth, as when they should bee ouerthrowne before their enemies, and when there should no raine,
as he there names, as when they should be overthrown before their enemies, and when there should not rain,
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and when there should be famine, and such like, saying, If they then come, and confesse thy name,
and when there should be famine, and such like, saying, If they then come, and confess thy name,
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and pray and make supplication vnto thee in this house, then heare thou in heauen, and be mercifull vnto the sinne of thy people Israel: and pray and make supplication unto thee in this house, then hear thou in heaven, and be merciful unto the sin of thy people Israel:
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but more generally saith, That what prayer and supplication so euer shall be made of any man, or of all thy people Israel,
but more generally Says, That what prayer and supplication so ever shall be made of any man, or of all thy people Israel,
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when euery one shall know the plague in his owne heart, and stretch foorth his hands in this house;
when every one shall know the plague in his own heart, and stretch forth his hands in this house;
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heare thou then in heauen, thy dwelling place, and be mercifull, and doe, and giue euery man according to all his waies,
hear thou then in heaven, thy Dwelling place, and be merciful, and do, and give every man according to all his ways,
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as thou knowest his heart, (for thou only knowest the hearts of all the children of men). as thou Knowest his heart, (for thou only Knowest the hearts of all the children of men).
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And in the end hee concludeth thus;
And in the end he Concludeth thus;
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These my words, which I haue prayed before the Lord, let them be neere vnto the Lord our God, day and night, that hee defend the cause of his seruant, These my words, which I have prayed before the Lord, let them be near unto the Lord our God, day and night, that he defend the cause of his servant,
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and the cause of his people Israel, alway as the matter requireth: or (as the words are) the things of a day, in the day: and the cause of his people Israel, always as the matter requires: or (as the words Are) the things of a day, in the day:
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meaning that as euery mans neede was at all times, and God knew it to bee so,
meaning that as every men need was At all times, and God knew it to be so,
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so hee would heare his praier, and giue him accordingly.
so he would hear his prayer, and give him accordingly.
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So that he prayeth vnto God here for all those that should pray in or towards that Temple, that whatsoeuer they should pray to God for according to his will in their seuerall needes, hee that was the searcher of the hearts,
So that he Prayeth unto God Here for all those that should pray in or towards that Temple, that whatsoever they should pray to God for according to his will in their several needs, he that was the searcher of the hearts,
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and knew them, he would from time to time heare them continually. And this prayer of his, God did heare for all such.
and knew them, he would from time to time hear them continually. And this prayer of his, God did hear for all such.
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For he did not onely in the sight of al the people giue an euident demonstration of it,
For he did not only in the sighed of all the people give an evident demonstration of it,
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as it is said, that when Salomon had made an end of praying, fire came downe from heauen, and consumed the burnt offring and the sacrifices:
as it is said, that when Solomon had made an end of praying, fire Come down from heaven, and consumed the burned offering and the Sacrifices:
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and the glorie of the Lord filled the house: but afterwards he did signifie the same priuately vnto Salomon in expresse words:and the glory of the Lord filled the house: but afterwards he did signify the same privately unto Solomon in express words:
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for it is written in the same place, that the Lord appeared to Salomon by night,
for it is written in the same place, that the Lord appeared to Solomon by night,
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and said to him, I haue heard thy prayer, and haue chosen this place for my selfe to be an house of sacrifice.
and said to him, I have herd thy prayer, and have chosen this place for my self to be an house of sacrifice.
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If I shut the heauen that there be no raine, or if I command the grashopper to deuoure the land,
If I shut the heaven that there be no rain, or if I command the grasshopper to devour the land,
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or if I send pestilence among my people: if my people, among whom my name is called vpon, doe humble themselues, and pray,
or if I send pestilence among my people: if my people, among whom my name is called upon, do humble themselves, and pray,
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and seeke my presence, and turne from their wicked waies, then will I heare in heauen,
and seek my presence, and turn from their wicked ways, then will I hear in heaven,
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and be mercifull to their sinne, and will heale their land. Thus may wee pray continually for them that be absent;and be merciful to their sin, and will heal their land. Thus may we pray continually for them that be absent;
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1044
for though new troubles of soule and body may befall them dayly which wee know not;
for though new Troubles of soul and body may befall them daily which we know not;
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and so wee cannot alwaies haue a fit prayer for euery change in them: and so we cannot always have a fit prayer for every change in them:
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yet if they pray for themselues (as charitie bindeth vs to hope that they doe) this generall prayer of ours shall doe them good, that we desire God to heare their prayers;
yet if they pray for themselves (as charity binds us to hope that they do) this general prayer of ours shall do them good, that we desire God to hear their Prayers;
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and say as Salomon doth, what prayer and supplication soeuer shall be made of them, heare them in heauen,
and say as Solomon does, what prayer and supplication soever shall be made of them, hear them in heaven,
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1048
and defend their cause alwaies, as the matter requireth.
and defend their cause always, as the matter requires.
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1049
So that whether some mens case be such, that it is not meete that it should be knowne vnto many,
So that whither Some men's case be such, that it is not meet that it should be known unto many,
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yet many may be desired to pray for them thus farre forth, that God would heare their prayers:
yet many may be desired to pray for them thus Far forth, that God would hear their Prayers:
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1051
or whether they bee loath themselues to make it knowne (though it bee for their good) yet may they thus farre desire the prayers of others, that God would heare them.
or whither they be loath themselves to make it known (though it be for their good) yet may they thus Far desire the Prayers of Others, that God would hear them.
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And we againe our selues, if for want of knowledge we cannot tell how to pray so particularly for men as wee would:
And we again our selves, if for want of knowledge we cannot tell how to pray so particularly for men as we would:
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1053
yet wee must not wholy neglect prayer for them:
yet we must not wholly neglect prayer for them:
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1054
for it shall be sufficient, when we can do no more, to pray thus, that God would heare their prayers.
for it shall be sufficient, when we can do no more, to pray thus, that God would hear their Prayers.
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1055
For when as many times wee knowe not our owne wants euery one of them, and yet generally commending them all vnto God, knowne and vnknowne, he supplieth them in particular aboue al that we named, or could think of:
For when as many times we know not our own Wants every one of them, and yet generally commending them all unto God, known and unknown, he supplieth them in particular above all that we nam, or could think of:
p-acp c-crq p-acp d n2 pns12 vvb xx po12 d n2 d crd pp-f pno32, cc av av-j vvg pno32 d p-acp np1, vvn cc j-vvn-u, pns31 vvz pno32 p-acp j p-acp d cst pns12 vvd, cc vmd vvi pp-f:
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for he knoweth the meaning of his owne spirit in vs, and giueth according to the same:
for he Knoweth the meaning of his own Spirit in us, and gives according to the same:
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1057
So then also, though wee knowe not the particular necessities of our brethren and friends,
So then also, though we know not the particular necessities of our brothers and Friends,
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1058
or of the whole Church, yet praying for them, God will giue according to the meaning of his spirit in our selues and them.
or of the Whole Church, yet praying for them, God will give according to the meaning of his Spirit in our selves and them.
cc pp-f dt j-jn n1, av vvg p-acp pno32, np1 vmb vvi vvg p-acp dt n1 pp-f po31 n1 p-acp po12 n2 cc pno32.
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1059
There are many now that are in great sicknesse in diuers places, vnder this heauy hand of Gods visitation, There Are many now that Are in great sickness in diverse places, under this heavy hand of God's Visitation,
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1060
and some in great feare of it, because of the infection, and some in great sorrowe for the losse of their friends;
and Some in great Fear of it, Because of the infection, and Some in great sorrow for the loss of their Friends;
cc d p-acp j n1 pp-f pn31, c-acp pp-f dt n1, cc d p-acp j n1 p-acp dt n1 pp-f po32 n2;
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1061
we knowe not, neither can we, their speciall troubles, or what paines they haue in their bodies, what want of outward comfort, what inward temptations of their minde;
we know not, neither can we, their special Troubles, or what pains they have in their bodies, what want of outward Comfort, what inward temptations of their mind;
pns12 vvb xx, dx vmb pns12, po32 j n2, cc r-crq n2 pns32 vhb p-acp po32 n2, r-crq n1 pp-f j n1, r-crq j n2 pp-f po32 n1;
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1062
yet let vs pray for them, and desire God to heare their prayers, so shall wee doe them good.
yet let us pray for them, and desire God to hear their Prayers, so shall we do them good.
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1063
And thus may we pray to day and alwaies for the Church of God, and for the seueral parts of it, especially vpon the Lords day, that he would heare the prayers of the Church in all places,
And thus may we pray to day and always for the Church of God, and for the several parts of it, especially upon the lords day, that he would hear the Prayers of the Church in all places,
cc av vmb pns12 vvb p-acp n1 cc av p-acp dt n1 pp-f np1, cc p-acp dt j n2 pp-f pn31, av-j p-acp dt n2 n1, cst pns31 vmd vvi dt n2 pp-f dt n1 p-acp d n2,
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1064
and that wee our selues might haue our part in them; and they shall be auailable for them, and for our selues. It followeth in this verse:
and that we our selves might have our part in them; and they shall be available for them, and for our selves. It follows in this verse:
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The name of the God of Iacob defend thee. The name of the God of Iacob defend thee.
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In these words the people continue their prayers for the King, and therein come to this particular, that God would defend him:
In these words the people continue their Prayers for the King, and therein come to this particular, that God would defend him:
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1067
For by the name of God they meane God himselfe, who hath by his name made himself knowne vnto vs:
For by the name of God they mean God himself, who hath by his name made himself known unto us:
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1068
and by Iacob they meane either that particular person and holy Patriarke, to whom God had said that he would be his God,
and by Iacob they mean either that particular person and holy Patriarch, to whom God had said that he would be his God,
cc p-acp np1 pns32 vvb d cst j n1 cc j n1, p-acp ro-crq np1 vhd vvn cst pns31 vmd vbi po31 n1,
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1069
and so had renued the couenant with him, that was first made with Abraham and Isaac his father and grandfather,
and so had renewed the Covenant with him, that was First made with Abraham and Isaac his father and grandfather,
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1070
and vpon whom he had bestowed many great benefits and deliuerances:
and upon whom he had bestowed many great benefits and Deliverances:
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1071
or by Iacob he meaneth the posteritie of Iacob, that is, the Israelites, with whom also as with their seede hee had couenanted to be their God,
or by Iacob he means the posterity of Iacob, that is, the Israelites, with whom also as with their seed he had covenanted to be their God,
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1072
and that they should be his people, and to whom he had made himselfe knowne to be so by his word, Sacraments,
and that they should be his people, and to whom he had made himself known to be so by his word, Sacraments,
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1073
and works, and vpon whom also he had bestowed many great deliuerances in Egypt, in the red sea, in the wildernesse, and in their owne land:
and works, and upon whom also he had bestowed many great Deliverances in Egypt, in the read sea, in the Wilderness, and in their own land:
cc n2, cc p-acp ro-crq av pns31 vhd vvn d j n2 p-acp np1, p-acp dt j-jn n1, p-acp dt n1, cc p-acp po32 d n1:
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1074
or by it, hee meaneth them both.
or by it, he means them both.
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1075
And so they pray, that hee that was the God of Iacob, and so their God,
And so they pray, that he that was the God of Iacob, and so their God,
cc av pns32 vvb, cst pns31 cst vbds dt n1 pp-f np1, cc av po32 n1,
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1076
and had giuen himselfe that name, and by it had shewed how good and gracious he was,
and had given himself that name, and by it had showed how good and gracious he was,
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1077
and would still be vnto them, would defend him from his enemies by his mightie power, and great goodnesse.
and would still be unto them, would defend him from his enemies by his mighty power, and great Goodness.
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1078
So then as they had before generally prayed God to heare his prayers, whatsoeuer they should be:
So then as they had before generally prayed God to hear his Prayers, whatsoever they should be:
av av c-acp pns32 vhd a-acp av-j vvd np1 pc-acp vvi po31 n2, r-crq pns32 vmd vbi:
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1079
so here particularly, because he was in trouble, or like to come vnto it, they pray for Gods defence in it, that hee might not miscarrie,
so Here particularly, Because he was in trouble, or like to come unto it, they pray for God's defence in it, that he might not miscarry,
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1080
but happily come out of the same, and haue a blessed issue therein.
but happily come out of the same, and have a blessed issue therein.
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1081
Therefore as we may and ought to pray generally for others, when wee no otherwise know their esta••, so when we doe know it, wee must accordingly direct our prayers,
Therefore as we may and ought to pray generally for Others, when we not otherwise know their esta••, so when we do know it, we must accordingly Direct our Prayers,
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1082
and those not onely for ourselues, but for others.
and those not only for ourselves, but for Others.
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1083
For though God need not to be put in minde of any thing that wee neede, who knoweth all our necessities better than we doe our selues,
For though God need not to be put in mind of any thing that we need, who Knoweth all our necessities better than we do our selves,
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1084
and therfore when we are ignorant of the estate of any Church, we neede not feare, that for want of naming things in our prayers, God should forget them;
and Therefore when we Are ignorant of the estate of any Church, we need not Fear, that for want of naming things in our Prayers, God should forget them;
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1085
yet he would haue vs name hat wee desire, and so make our requests knowne vnto him in ••pplication and prayer, as the Apostle speaketh:
yet he would have us name hat we desire, and so make our requests known unto him in ••pplication and prayer, as the Apostle speaks:
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1086
and to powre out our whole desire before him, as the Psalmist saith:
and to pour out our Whole desire before him, as the Psalmist Says:
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1087
that it might appeare that we are not ignorant of our owne estate, when we can name that that we lack;
that it might appear that we Are not ignorant of our own estate, when we can name that that we lack;
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1088
and might also see how God blesseth vs, not only generally, but particularly, that we might be thankfull for the same.
and might also see how God Blesses us, not only generally, but particularly, that we might be thankful for the same.
cc vmd av vvi c-crq np1 vvz pno12, xx av-j av-j, cc-acp av-j, cst pns12 vmd vbi j p-acp dt d.
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1089
And therefore as a childe asketh not onely things needfull of his father, but this and that;
And Therefore as a child asks not only things needful of his father, but this and that;
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and as Christ saith (but to another end) hee asketh him an egge, or fish, or bread;
and as christ Says (but to Another end) he asks him an egg, or Fish, or bred;
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1091
so we must doe vnto the Lord. And as wee must thus pray for our selues, so for others also:
so we must do unto the Lord. And as we must thus pray for our selves, so for Others also:
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1092
God would haue vs to take knowledge of their estate, as much as we can, and be touched with it;
God would have us to take knowledge of their estate, as much as we can, and be touched with it;
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1093
that we might pray for this and that according to their neede in soule and bodie.
that we might pray for this and that according to their need in soul and body.
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1094
Thus must wee pray by this example for our King, not onely that God would heare his prayers from time to time;
Thus must we pray by this Exampl for our King, not only that God would hear his Prayers from time to time;
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1095
but seeing that wee heare that hee is subiect to many daungers, and that his enemies doe hunt after his life,
but seeing that we hear that he is Subject to many dangers, and that his enemies do hunt After his life,
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1096
and besides the common casualties of all men that he is with them subiect vnto, his life is specially sought for:
and beside the Common casualties of all men that he is with them Subject unto, his life is specially sought for:
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1097
therefore we must pray that God would defend him, in these attempts, by discouering them in time,
Therefore we must pray that God would defend him, in these attempts, by discovering them in time,
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1098
and bringing them to naught, yea conuerting or confounding all his enemies.
and bringing them to nought, yea converting or confounding all his enemies.
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1099
And this is the best vse that wee can and should make of all the newes that wee heare of treasons breaking foorth;
And this is the best use that we can and should make of all the news that we hear of treasons breaking forth;
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1100
that wee seeing the daungers, might pray to God to defend him.
that we seeing the dangers, might pray to God to defend him.
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1101
And as wee must doe thus for his Maiestie first and chiefly, so for any others:
And as we must do thus for his Majesty First and chiefly, so for any Others:
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1102
as when wee heare in what danger the Churches are beyond the seas, as Geneua and others,
as when we hear in what danger the Churches Are beyond the Seas, as Geneva and Others,
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1103
how they are assaulted by their enemies, let vs pray to God to defend them. And so likewise for our brethren here at home.
how they Are assaulted by their enemies, let us pray to God to defend them. And so likewise for our brothers Here At home.
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1104
We heare how the pestilence raigneth in many places, wee are not only to pray that God would heare them;
We hear how the pestilence Reigneth in many places, we Are not only to pray that God would hear them;
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1105
but more specially that God would defend them from it, that are not in it;
but more specially that God would defend them from it, that Are not in it;
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1106
and those that are, that he would deliuer them out of it ▪ if it be his holy will.
and those that Are, that he would deliver them out of it ▪ if it be his holy will.
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1107
And thus as we must pray one for another, so wee see what wee should pray for.
And thus as we must pray one for Another, so we see what we should pray for.
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1108
So did the Martyrs one for another, that God would giue them comfort in the prison, and strength against the fire.
So did the Martyrs one for Another, that God would give them Comfort in the prison, and strength against the fire.
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1109
And thus it is written of Doctor Cranmer Archbishop of Canterbury, that when his fellow prisoners Doctor Ridley and Master Latimer were burnt at Oxford for the Gospell, hee looking out of the prison where hee was, cried, The Lord Iesus strengthen you.
And thus it is written of Doctor Cranmer Archbishop of Canterbury, that when his fellow Prisoners Doctor Ridley and Master Latimer were burned At Oxford for the Gospel, he looking out of the prison where he was, cried, The Lord Iesus strengthen you.
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1110
They had neede then of great patience and strength to beare such things, and so hee prayed to God to giue them that which then they most needed.
They had need then of great patience and strength to bear such things, and so he prayed to God to give them that which then they most needed.
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1111
So then if wee know any to be in any distresse of soule or bodie, wee must pray for them according to their seuerall neede:
So then if we know any to be in any distress of soul or body, we must pray for them according to their several need:
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1112
as if they bee tempted for sinne, that God would comfort them with the forgiuenes of their sinne:
as if they be tempted for sin, that God would Comfort them with the forgiveness of their sin:
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1113
if they bee tempted vnto sin, that God would strengthen them against the same, and giue them the shield of faith, whereby they may quench all the firie darts of the diuell:
if they be tempted unto since, that God would strengthen them against the same, and give them the shield of faith, whereby they may quench all the firy darts of the Devil:
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1114
if they be fallen into sinne, that God would raise them vp, and giue them repentance:
if they be fallen into sin, that God would raise them up, and give them Repentance:
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1115
if they bee poore, and want meate, drink, or cloathing, that God would giue them all things necessary for this life:
if they be poor, and want meat, drink, or clothing, that God would give them all things necessary for this life:
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1116
if they be in sicknes, that God would giue them patience and health: if they be oppressed with enemies, that God would reuenge their cause:
if they be in sickness, that God would give them patience and health: if they be oppressed with enemies, that God would revenge their cause:
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1117
if they be in any losse, that God would recompence it vnto them. And so it is not enough to say, God be with them, God helpe them,
if they be in any loss, that God would recompense it unto them. And so it is not enough to say, God be with them, God help them,
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or God blesse them, but we must come further to this or that, and pray God to giue it them according to their neede,
or God bless them, but we must come further to this or that, and pray God to give it them according to their need,
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as here they pray for defence for their King in this daunger that hee was in.
as Here they pray for defence for their King in this danger that he was in.
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And so wee see what wee haue to obserue out of these words generally. The rest wee will prosecute the next day by the grace of God.
And so we see what we have to observe out of these words generally. The rest we will prosecute the next day by the grace of God.
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THE SIXT SERMON vpon the first verse. The name of the God of Iacob defend thee.
THE SIXT SERMON upon the First verse. The name of the God of Iacob defend thee.
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DEfend thee. We see from whence all defence and that of all men, euen of Kings, DEfend thee. We see from whence all defence and that of all men, even of Kings,
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and of the greatest must come, namely from God:
and of the greatest must come, namely from God:
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and so they professe also in the next verse ▪ when they pray, Send thee helpe from the Sanctuary: that is, from heauen:
and so they profess also in the next verse ▪ when they pray, Send thee help from the Sanctuary: that is, from heaven:
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and so they testifie their faith in the sixt verse, and say, that they knew that God would helpe his annoynted:
and so they testify their faith in the sixt verse, and say, that they knew that God would help his anointed:
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and further they declare their faith in the words following, when they oppose their confidence, that they had in Gods defence, to the vaine confidence that their enemies had in other things, saying, Some trust in chariots, and some in horses,
and further they declare their faith in the words following, when they oppose their confidence, that they had in God's defence, to the vain confidence that their enemies had in other things, saying, some trust in chariots, and Some in Horses,
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but we will remember the name of the Lord our God. but we will Remember the name of the Lord our God.
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Wee must then bee perswaded that no man can sufficiently defend himselfe in any danger, by any wit, policie, or strength in himselfe;
we must then be persuaded that no man can sufficiently defend himself in any danger, by any wit, policy, or strength in himself;
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neither can any others doe it for him: no not Kings and Princes be they neuer so mightie.
neither can any Others do it for him: no not Kings and Princes be they never so mighty.
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And therefore the wise man must not trust in his wisedome, nor the strong man in his strength, 9 23. nor the rich man in his riches.
And Therefore the wise man must not trust in his Wisdom, nor the strong man in his strength, 9 23. nor the rich man in his riches.
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And as we must alwaies thus beleeue, so most of all when we pray;
And as we must always thus believe, so most of all when we pray;
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that so we renouncing all worldly helpe, might look vp only vnto God, and pray to him, from whom only we beleeue that all our helpe must come:
that so we renouncing all worldly help, might look up only unto God, and pray to him, from whom only we believe that all our help must come:
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as it is said in the Psalme; My helpe commeth from the Lord, who hath made the heauen & the earth.
as it is said in the Psalm; My help comes from the Lord, who hath made the heaven & the earth.
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God hath appointed means for our defence in all things, as munition against forraine enemies: yet he saith, that it was he that subdued the people vnder him:
God hath appointed means for our defence in all things, as munition against foreign enemies: yet he Says, that it was he that subdued the people under him:
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and it is hee, and not the watchmen, that keepe the citie, as he acknowledgeth in another Psalme:
and it is he, and not the watchmen, that keep the City, as he acknowledgeth in Another Psalm:
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1136
Except the Lord keepe the citie, the keeper watcheth in vaine. Except the Lord keep the City, the keeper watches in vain.
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1137
Therefore wee for our part must ascribe this defence that we haue had from forraine inuasion, not to the seas which doe compasse vs in; Therefore we for our part must ascribe this defence that we have had from foreign invasion, not to the Seas which do compass us in;
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1138
or to our strength of men and munition at home, but to God;
or to our strength of men and munition At home, but to God;
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1139
and so giue thankes to him for it, and pray to him still, that hee would defend vs and his Church in this land.
and so give thanks to him for it, and pray to him still, that he would defend us and his Church in this land.
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1140
For the Israelites though they had preuailed against their enemies before, yet when they sinned,
For the Israelites though they had prevailed against their enemies before, yet when they sinned,
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and broke the commaundement of God, in the excommunicate goods, they were smitten and fled before them;
and broke the Commandment of God, in the excommunicate goods, they were smitten and fled before them;
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so if the Lord should for our sinnes forsake vs, and be our defender no more, wee see what should become of vs.
so if the Lord should for our Sins forsake us, and be our defender no more, we see what should become of us
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1143
We haue other meanes also to defend vs in our houses from theeues and robbers, as gates and doores, locks and barres:
We have other means also to defend us in our houses from thieves and robbers, as gates and doors, locks and bars:
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1144
yet they doe not keep vs night and day, but God:
yet they do not keep us night and day, but God:
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1145
for they may be broken open, as sometimes they are, or by negligence may bee left open,
for they may be broken open, as sometime they Are, or by negligence may be left open,
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1146
or there may bee some false-hearted within the doores: therefore we must commend the care of al vnto God;
or there may be Some False-hearted within the doors: Therefore we must commend the care of all unto God;
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1147
who saith, Except the Lord build the house, they labour in vaine that build it.
who Says, Except the Lord built the house, they labour in vain that built it.
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1148
And, It is in vaine for a man to rise early, and to lie downe late,
And, It is in vain for a man to rise early, and to lie down late,
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1149
and to eate the bread of sorrow; but he will giue rest to his beloued. Therefore wee must say, and doe, as Dauid did, Thou wilt maintaine my lot. and to eat the bred of sorrow; but he will give rest to his Beloved. Therefore we must say, and do, as David did, Thou wilt maintain my lot.
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1150
And againe, I haue set the Lord alwaies before me, for he is at my right hand, therefore I shall not slide;
And again, I have Set the Lord always before me, for he is At my right hand, Therefore I shall not slide;
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Wherefore my heart is glad, and my tongue reioyceth; my flesh also doth rest in hope. Wherefore my heart is glad, and my tongue rejoices; my Flesh also does rest in hope.
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Where wee see how he commended the care of himselfe and of all that he had vnto the Lords protection;
Where we see how he commended the care of himself and of all that he had unto the lords protection;
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whereupon it came to passe, that he not only was defended, but had a quiet minde and bodie;
whereupon it Come to pass, that he not only was defended, but had a quiet mind and body;
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as he saith also in another place:
as he Says also in Another place:
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1155
I will lay me down, and also sleepe in peace, for thou Lord onely makest me dwell in safetie. I will lay me down, and also sleep in peace, for thou Lord only Makest me dwell in safety.
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1156
And so wee must ascribe all our defence for the time past to him, and trust only to him for the time to come.
And so we must ascribe all our defence for the time passed to him, and trust only to him for the time to come.
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1157
And now for the present state of our time, we must beleeue that all the defence of our King from all daungers is and must come onely from God:
And now for the present state of our time, we must believe that all the defence of our King from all dangers is and must come only from God:
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1158
for though he be wise himselfe, and hath a wise honourable Councel, and there are many that watch and care for him besides:
for though he be wise himself, and hath a wise honourable Council, and there Are many that watch and care for him beside:
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1159
yet if God did not defend him, the diuel by his subtiltie might make his enemie, wiser than all of them.
yet if God did not defend him, the Devil by his subtlety might make his enemy, Wiser than all of them.
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1160
Therefore as Dauid saith of himselfe, It was God that did couer his head in the day of battell, that is,
Therefore as David Says of himself, It was God that did cover his head in the day of battle, that is,
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1161
though hee had an helmet, and such like defence, yet if God had not couered his head, all that had been nothing;
though he had an helmet, and such like defence, yet if God had not covered his head, all that had been nothing;
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1162
so we must say, it is God that hath couered not onely his head, but his whole bodie from the strokes of his enemies:
so we must say, it is God that hath covered not only his head, but his Whole body from the Strokes of his enemies:
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1163
yea wee must say, as Paul saith of himselfe, God hath deliuered him from so great a death, and doth deliuer him daily;
yea we must say, as Paul Says of himself, God hath Delivered him from so great a death, and does deliver him daily;
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1164
in whom wee trust that yet hereafter he will deliuer him.
in whom we trust that yet hereafter he will deliver him.
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1165
Therefore when wee heare of any daunger towards his person, or towards the State, we must not make small account of it,
Therefore when we hear of any danger towards his person, or towards the State, we must not make small account of it,
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1166
and say, Tush, I but there are these and these meanes to defend vs, the King and his Counsell are wise enough to preuent all;
and say, Tush, I but there Are these and these means to defend us, the King and his Counsel Are wise enough to prevent all;
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1167
but wee must say, That good God and merciful father who of his infinit mercie hath defended him and vs hitherto, will do so still:
but we must say, That good God and merciful father who of his infinite mercy hath defended him and us hitherto, will do so still:
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1168
and pray to him thereafter, that it may bee so, as this people doth here, The name of the God of Iacob defend thee.
and pray to him thereafter, that it may be so, as this people does Here, The name of the God of Iacob defend thee.
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1169
So is it in all sicknesse, and namely in this great mortalitie of our time, wherein many are sicke,
So is it in all sickness, and namely in this great mortality of our time, wherein many Are sick,
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1170
and many are weake, and many fall asleepe;
and many Are weak, and many fallen asleep;
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1171
none can defend vs in it but onely God, and he is able to doe it.
none can defend us in it but only God, and he is able to do it.
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1172
In the Law God hath threatned great and incurable diseases to the disobedient:
In the Law God hath threatened great and incurable diseases to the disobedient:
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1173
for it is said, The Lord will smite thee in the knees, and in the thighes, with a sore botch. that thou canst not bee h••led:
for it is said, The Lord will smite thee in the knees, and in the thighs, with a soar botch. that thou Canst not be h••led:
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euen •rom the sole of thy foote vnto the top of thine head. And a little after in the same place:even •rom the sole of thy foot unto the top of thine head. And a little After in the same place:
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1175
The Lord will make thy plagues wonderfull, and the plagues of thy seed, euen great plagues, The Lord will make thy plagues wonderful, and the plagues of thy seed, even great plagues,
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1176
and of long continuance, and sore diseases, and of long durance:
and of long Continuance, and soar diseases, and of long durance:
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1177
I will bring vpon thee all the diseases of Egypt, whereof thou wast afraide, and they shall cleaue vnto thee:
I will bring upon thee all the diseases of Egypt, whereof thou wast afraid, and they shall cleave unto thee:
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and euery sicknes and euery plague, which is not written in the booke of this law, will the Lord heape vpon thee, vntill thou be destroyed. and every sickness and every plague, which is not written in the book of this law, will the Lord heap upon thee, until thou be destroyed.
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1179
And from them that walke in his waies, he hath promised to keepe these diseases farre away.
And from them that walk in his ways, he hath promised to keep these diseases Far away.
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1180
If thou wilt diligently hearken, O Israel, vnto the voyce of the Lord thy God, and wilt doe that which is right in his sight, If thou wilt diligently harken, Oh Israel, unto the voice of the Lord thy God, and wilt do that which is right in his sighed,
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1181
and wilt giue eare vnto his commaundements, and keepe all his ordinances, then will I put none of these diseases vpon thee, which I brought vpon the Egyptians:
and wilt give ear unto his Commandments, and keep all his ordinances, then will I put none of these diseases upon thee, which I brought upon the egyptians:
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for I am the Lord that healeth thee. These threatnings and promises he only is able to verifie, and doth;for I am the Lord that heals thee. These threatenings and promises he only is able to verify, and does;
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who hath said to that end, He will deliuer thee from the snare of the hunter, and from the noysome pestilence:
who hath said to that end, He will deliver thee from the snare of the hunter, and from the noisome pestilence:
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he will couer thee vnder his wings, and thou shalt be sure vnder his fethers: his truth shall be thy shield and buckler: he will cover thee under his wings, and thou shalt be sure under his Feathers: his truth shall be thy shield and buckler:
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thou shalt not be afraide of the feare of the night, nor of the arrow that flieth by day:
thou shalt not be afraid of the Fear of the night, nor of the arrow that flies by day:
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nor of the pestilence that walketh in darknesse, nor of the plague that destroyeth at noone day:
nor of the pestilence that walks in darkness, nor of the plague that Destroyeth At noon day:
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a thousand shall fall at thy side, and tenne thousand at thy right hand, but it shall not come neere thee.
a thousand shall fallen At thy side, and tenne thousand At thy right hand, but it shall not come near thee.
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There shall none euill come vnto thee, neither shall any plague come neere thy tabernacle:
There shall none evil come unto thee, neither shall any plague come near thy tabernacle:
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for he shall giue his Angels charge ouer thee, to keepe thee in all thy waies;
for he shall give his Angels charge over thee, to keep thee in all thy ways;
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they shall beare thee in their hands, that thou hurt not thy foote against a stone. they shall bear thee in their hands, that thou hurt not thy foot against a stone.
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Thus it is the Lord only that keepeth vs from plagues and diseases by the inuisible ministerie of his holie Angels, which he vseth for the defence of his seruants,
Thus it is the Lord only that Keepeth us from plagues and diseases by the invisible Ministry of his holy Angels, which he uses for the defence of his Servants,
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and the punishment of the wicked.
and the punishment of the wicked.
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For as when the Lord did send his Angell into the hoste of proud blasphemous Sanecherib, he smote in one night an hundreth fourescore and fiue thousand:
For as when the Lord did send his Angel into the host of proud blasphemous Sennacherib, he smote in one night an Hundredth fourescore and fiue thousand:
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so that when they rose early in the morning, behold, they were all dead corpses: so that when they rose early in the morning, behold, they were all dead corpses:
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And as in the time of Dauid, the Lord by an Angel did destroy with the pestilence seuentie thousand men in three daies:
And as in the time of David, the Lord by an Angel did destroy with the pestilence seuentie thousand men in three days:
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So in the middest of all pestilent diseases, if the Lord bid his Angell cease punishing,
So in the midst of all pestilent diseases, if the Lord bid his Angel cease punishing,
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as hee did then when hee stretched out his hand vpon Ierusalem to destroy it; hee said, It is sufficient, hold now thine hand:
as he did then when he stretched out his hand upon Ierusalem to destroy it; he said, It is sufficient, hold now thine hand:
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or if he will them to keepe vs in the middest of it, it shall bee so:
or if he will them to keep us in the midst of it, it shall be so:
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and then shall that be verified vpon vs, which is written, Thou shalt walke vpon the lion and aspe, the yong lion and the dragon shalt thou tread vnder feete:
and then shall that be verified upon us, which is written, Thou shalt walk upon the Lion and asp, the young Lion and the dragon shalt thou tread under feet:
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that is, his Angels shall preserue vs in the middest of great dangers harmelesse.
that is, his Angels shall preserve us in the midst of great dangers harmless.
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He onely defendeth in these cases ▪ therefore let vs trust in him, and in him alone.
He only defendeth in these cases ▪ Therefore let us trust in him, and in him alone.
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He healed King Hezekiah when he was sicke of a most deadly disease, euen when he lay sicke of a pestilent feuer, He healed King Hezekiah when he was sick of a most deadly disease, even when he lay sick of a pestilent fever,
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and had a Carbunckle or Plague sore broken out in his body, and before that, had receiued the sentence of death in himselfe.
and had a Carbuncle or Plague soar broken out in his body, and before that, had received the sentence of death in himself.
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For the Prophet had said vnto him: For the Prophet had said unto him:
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Thus saith the Lord, put thine house in order, for thou shalt dye, and not liue, that is, this sicknesse of thine is deadly in it owne nature.Thus Says the Lord, put thine house in order, for thou shalt die, and not live, that is, this sickness of thine is deadly in it own nature.
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Then he turned his face vnto the wal, and prayed vnto the Lord; and then the Prophet was sent again vnto him with this message;
Then he turned his face unto the wall, and prayed unto the Lord; and then the Prophet was sent again unto him with this message;
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Thus saith the Lord God of Dauid thy father, I haue heard thy prayer, and seene thy teares, Thus Says the Lord God of David thy father, I have herd thy prayer, and seen thy tears,
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beholde I will adde vnto thy dayes fifteene yeeres: and then hee had them take a lumpe of drie figs:
behold I will add unto thy days fifteene Years: and then he had them take a lump of dry figs:
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and they tooke it, and laid it on the boyle, and he recouered. and they took it, and laid it on the boil, and he recovered.
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Thus though there were meanes vsed, yet God did cure him, who had promised life and health vnto him before.
Thus though there were means used, yet God did cure him, who had promised life and health unto him before.
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King Asa was diseased in his feete, and his disease grew to some extremitie, yet he sought not to the Lord in his disease, but to the Phisitions, King Asa was diseased in his feet, and his disease grew to Some extremity, yet he sought not to the Lord in his disease, but to the Physicians,
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and he died of that disease:
and he died of that disease:
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so though he had all meanes of phisicke in his sicknesse, yet he dyed of it,
so though he had all means of physic in his sickness, yet he died of it,
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because the Lord did not heale him. And this is the only cause that some fall into sicknesse, and some do not;
Because the Lord did not heal him. And this is the only cause that Some fallen into sickness, and Some do not;
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and of them some recouer, and some doe not; euen that the Lord defendeth the one, and not the other.
and of them Some recover, and Some do not; even that the Lord defendeth the one, and not the other.
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So that as when God sent his destroying Angell, and at his commandement it went through the whole land of Egypt,
So that as when God sent his destroying Angel, and At his Commandment it went through the Whole land of Egypt,
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and all the first borne, from the first borne of Pharaoh, that sate on his throne, to the first borne of the captiue that was in prison,
and all the First born, from the First born of Pharaoh, that sat on his throne, to the First born of the captive that was in prison,
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and all the first borne of beasts, so that there was no house, where there was not one dead:
and all the First born of beasts, so that there was no house, where there was not one dead:
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yet the houses of the Israelites were marked with the blood of the Lambe, and so none dyed there;
yet the houses of the Israelites were marked with the blood of the Lamb, and so none died there;
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and that was, because that was a token, that when the Angell should see the blood, he might passe ouer them,
and that was, Because that was a token, that when the Angel should see the blood, he might pass over them,
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and so the Lord did not suffer the destroyer to enter into their houses, nor the plague to come vpon them to destruction:
and so the Lord did not suffer the destroyer to enter into their houses, nor the plague to come upon them to destruction:
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for if God had not kept him out according to his promise, they might haue dyed also.
for if God had not kept him out according to his promise, they might have died also.
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So then concerning all them that we wish well vnto (as wee should doe to all our brethren) and for our selues, wee see who must be ours and their onely defence:
So then Concerning all them that we wish well unto (as we should do to all our brothers) and for our selves, we see who must be ours and their only defence:
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and who hath defended vs, and them hitherto: euen the Lord, from whom all things doe come both good and euill:
and who hath defended us, and them hitherto: even the Lord, from whom all things do come both good and evil:
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therefore to him be thankfull, in him trust, and to him still pray.
Therefore to him be thankful, in him trust, and to him still pray.
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For what is the cause that this pestilence is so greatly in one part of the land,
For what is the cause that this pestilence is so greatly in one part of the land,
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and not in another? and in the same citie and towne, why is it in one part,
and not in Another? and in the same City and town, why is it in one part,
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or in one house, and not in another? and in the same house, why is it vpon one,
or in one house, and not in Another? and in the same house, why is it upon one,
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and not vpon all the rest, when they all liue together, and draw in the same breath,
and not upon all the rest, when they all live together, and draw in the same breath,
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1230
and eate and drinke together, and lodge in the same chamber, yea sometimes in the same bed? what is the cause of this,
and eat and drink together, and lodge in the same chamber, yea sometime in the same Bed? what is the cause of this,
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but that it pleaseth the Lord in wisdom, for some cause to defend some for a time,
but that it Pleases the Lord in Wisdom, for Some cause to defend Some for a time,
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and not the rest? Therfore let vs beleeue, that in these dangerous times God must bee our onely defence,
and not the rest? Therefore let us believe, that in these dangerous times God must be our only defence,
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and the defence of all others.
and the defence of all Others.
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There are ordinary means, I grant, to bring the plague into a place, and meanes to keep it out by the blessing of God:
There Are ordinary means, I grant, to bring the plague into a place, and means to keep it out by the blessing of God:
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but who giueth those meanes, but God? and who blesseth them, and maketh them effectuall,
but who gives those means, but God? and who Blesses them, and makes them effectual,
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but he? or who worketh without them, or aboue them, but onely he? Therefore let vs beleeue this, that all defence both in this sicknesse,
but he? or who works without them, or above them, but only he? Therefore let us believe this, that all defence both in this sickness,
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and all other dangers for our selues, and for others, is only from God;
and all other dangers for our selves, and for Others, is only from God;
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and so in that faith let vs pray as these doe here, not only for our selues,
and so in that faith let us pray as these do Here, not only for our selves,
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1239
but for others that are in danger of the plague, The name of the God of Iacob defend you.
but for Others that Are in danger of the plague, The name of the God of Iacob defend you.
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1240
Therefore when in any sicknes or otherwise we haue neuer so good meanes, let vs not trust to them, but to the Lord, who onely killeth and reuiueth, bringeth downe to hell, and raiseth vp againe.
Therefore when in any sickness or otherwise we have never so good means, let us not trust to them, but to the Lord, who only kills and reviveth, brings down to hell, and Raiseth up again.
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King Asa (as wee haue heard) trusted to the Phisitions, and sought vnto thē in his sicknes,
King Asa (as we have herd) trusted to the Physicians, and sought unto them in his sickness,
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and so though he being a King had many about him, & the most skilfull that could bee gotten,
and so though he being a King had many about him, & the most skilful that could be got,
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1243
and all helpes that Art could affoord, yet he died. Wee ought then to vse all good means in this time of the pestilence;
and all helps that Art could afford, yet he died. we ought then to use all good means in this time of the pestilence;
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but not trust to thē, but in the liuing God; for without him all Phisitions & al Phisick shall doe vs no good.
but not trust to them, but in the living God; for without him all Physicians & all Physic shall do us not good.
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For God can for a time infatuate the wisest Physitions, that they shall not discerne of the nature of the diseases;
For God can for a time infatuate the Wisest Physicians, that they shall not discern of the nature of the diseases;
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and to bee able to doe it alwaies is the speciall gift of God:
and to be able to do it always is the special gift of God:
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and when they haue found it out, yet at that time they shall not wisely and according to art prescribe, but commit some great error;
and when they have found it out, yet At that time they shall not wisely and according to art prescribe, but commit Some great error;
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if they do al this well, it may come too late, when we are past helpe:
if they do all this well, it may come too late, when we Are passed help:
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if it come in time, we may dislike it, and our heart goe against it:
if it come in time, we may dislike it, and our heart go against it:
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if wee be desirous to take it, the things cannot be had, or not had in time conuenient:
if we be desirous to take it, the things cannot be had, or not had in time convenient:
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and when all is readie, wee shall be so weake, that we are not able to take them,
and when all is ready, we shall be so weak, that we Are not able to take them,
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if we do doe, they brooke not with vs, and we cannot beare them: if we doe, yet they haue lost their force, and are not well compounded;
if we do doe, they brook not with us, and we cannot bear them: if we do, yet they have lost their force, and Are not well compounded;
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and if they be, yet they shall not worke at all, or to any purpose; if they doe, yet not as they should;
and if they be, yet they shall not work At all, or to any purpose; if they do, yet not as they should;
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and so they shall doe vs no good, though wisely prescribed, and carefully taken.
and so they shall do us not good, though wisely prescribed, and carefully taken.
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Therefore as in the great famine that was in Samaria, when a woman cried vnto him, saying, Helpe, my Lord, O King: he answered, Seeing the Lord doth not succour thee,
Therefore as in the great famine that was in Samaria, when a woman cried unto him, saying, Help, my Lord, Oh King: he answered, Seeing the Lord does not succour thee,
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how should I helpe thee with the barne, or with the wine-presse? He said, that hee could not helpe her in this famine,how should I help thee with the bairn, or with the winepress? He said, that he could not help her in this famine,
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vnlesse the Lord did helpe by sending and blessing the meanes, as afterwards he did.
unless the Lord did help by sending and blessing the means, as afterwards he did.
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So when wee seeke vnto the Physitions, and crie to them for helpe, they may answere,
So when we seek unto the Physicians, and cry to them for help, they may answer,
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or we for them, that they cannot help vs, vnlesse God help.
or we for them, that they cannot help us, unless God help.
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But on the contrarie, when all meanes faile vs, God can defend vs, if it please him, from all danger: But on the contrary, when all means fail us, God can defend us, if it please him, from all danger:
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for he made all of nothing, therefore he can doe any thing without them. He that preserued Moses and Helias fortie daies without meate and drinke, can preserue vs,
for he made all of nothing, Therefore he can do any thing without them. He that preserved Moses and Elias fortie days without meat and drink, can preserve us,
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when all meanes faile vs. Iesus Christ, who in the daies of his flesh healed all diseases with his word,
when all means fail us Iesus christ, who in the days of his Flesh healed all diseases with his word,
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and did but say to the dumme and deafe, Be open, and they could presently heare, and speake;
and did but say to the dumb and deaf, Be open, and they could presently hear, and speak;
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and that said to the leapers (whose disease was deadly and infectiue, as the plague is) I will, be thou cleane, and they were immediatly healed, euen somtimes many together; and that said to the leapers (whose disease was deadly and infective, as the plague is) I will, be thou clean, and they were immediately healed, even sometimes many together;
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is able by the same word of his now (when all power is giuen vnto him in heauen and in earth) to heale vs by his word of most incurable diseases, is able by the same word of his now (when all power is given unto him in heaven and in earth) to heal us by his word of most incurable diseases,
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when wee can get nothing to helpe vs. And he that said to the Centurion, Goe thy way, thy seruant liueth, and it was so:
when we can get nothing to help us And he that said to the Centurion, Go thy Way, thy servant lives, and it was so:
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yea he that said not one word, and yet healed the woman of her bloudie issue, whereof she had been sick twelue yeeres,
yea he that said not one word, and yet healed the woman of her bloody issue, whereof she had been sick twelue Years,
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and had spent al that she had vpon the Physitions, and found no helpe:
and had spent all that she had upon the Physicians, and found no help:
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and he that said to the man that lay sick of the palsie eight and thirtie yeere, Arise, take vp thy bed and walke, and presently he was able to doe it:
and he that said to the man that lay sick of the palsy eight and thirtie year, Arise, take up thy Bed and walk, and presently he was able to do it:
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and he that spake to Lazarus, when hee had been dead foure daies, and was laid in his graue,
and he that spoke to Lazarus, when he had been dead foure days, and was laid in his graven,
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so that in the opinion of diuers, his carkasse was rotten, and began to stinke,
so that in the opinion of diverse, his carcase was rotten, and began to stink,
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and said vnto him with a lowd and effectuall voyce, Lazarus come foorth, and he did so in the sight of all the beholders:
and said unto him with a loud and effectual voice, Lazarus come forth, and he did so in the sighed of all the beholders:
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is able also much more to send his word, and heale vs also, as the Psalmist speaketh; is able also much more to send his word, and heal us also, as the Psalmist speaks;
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that is, heale vs without all meanes.
that is, heal us without all means.
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Or when wee are brought so low, that we lie vpon our beds (as Elihu speaketh in the booke of Iob ) and the griefe of our bones is sore;
Or when we Are brought so low, that we lie upon our Beds (as Elihu speaks in the book of Job) and the grief of our bones is soar;
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so that our life causeth vs to abhorre bread, and our soule daintie meate: so that our life Causes us to abhor bred, and our soul dainty meat:
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so that our flesh faileth that it cannot bee seene, and the bones which were not seene doe clatter;
so that our Flesh Faileth that it cannot be seen, and the bones which were not seen doe clatter;
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so that our soules drawe to the graue, and our life to the buriers:
so that our Souls draw to the graven, and our life to the buriers:
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if then there come a messenger of God vnto vs, an interpreter of his holy word, who in that case is to be esteemed, if then there come a Messenger of God unto us, an interpreter of his holy word, who in that case is to be esteemed,
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as one of a thousand, and declare vnto vs that righteousnes of God, whereby we may be saued,
as one of a thousand, and declare unto us that righteousness of God, whereby we may be saved,
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and pray vnto God for vs;
and pray unto God for us;
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then will he haue mercie vpon vs, and will say, Deliuer him, that hee goe not downe into the pit,
then will he have mercy upon us, and will say, Deliver him, that he go not down into the pit,
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for I haue receiued a reconciliation:
for I have received a reconciliation:
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And if he doe but thus say, then shall our flesh bee as fresh as a childes,
And if he do but thus say, then shall our Flesh be as fresh as a child's,
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and shall returne as in the daies of our youth:
and shall return as in the days of our youth:
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and he will deliuer vs from going into the pit, and our liues shal see the light.
and he will deliver us from going into the pit, and our lives shall see the Light.
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And thus is he able to doe twice or thrice with a man, as he speaketh in the same place,
And thus is he able to do twice or thrice with a man, as he speaks in the same place,
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& as all experience sheweth to be true:
& as all experience shows to be true:
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So that when wee haue receiued the sentence of death in our selues, as the Apostle Paul had;
So that when we have received the sentence of death in our selves, as the Apostle Paul had;
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that we might not trust in our selues, but in God, who raiseth the dead: that we might not trust in our selves, but in God, who Raiseth the dead:
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he is able to deliuer vs from so great a death, and to take vs (as it were) out of the lions mouth, as he did him.
he is able to deliver us from so great a death, and to take us (as it were) out of the Lions Mouth, as he did him.
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Seeing then that God alone bringeth al euill vpon me, and he onely keepeth it away, commanding the destroyer not so much as to enter into our houses,
Seeing then that God alone brings all evil upon me, and he only Keepeth it away, commanding the destroyer not so much as to enter into our houses,
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and if he doe, giuing his Angels a charge ouer vs, to keepe vs in all his waies:
and if he do, giving his Angels a charge over us, to keep us in all his ways:
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though we walk vpon the lion and aspe, yea and tread vnder our feete the yong lion and the dragon, that is,
though we walk upon the Lion and asp, yea and tread under our feet the young Lion and the dragon, that is,
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though we be in the extreamest danger;
though we be in the Extremest danger;
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let vs beleeue, that he only can defend vs, as they doe professe here, when they say, The name of the God of Iacob defend thee.
let us believe, that he only can defend us, as they do profess Here, when they say, The name of the God of Iacob defend thee.
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And truly there is great comfort in this, that we beleeue, that in the greatest trouble, that may befall vs, God is able to defend vs, and without him nothing can doe it.
And truly there is great Comfort in this, that we believe, that in the greatest trouble, that may befall us, God is able to defend us, and without him nothing can do it.
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For whereas others that haue not this faith, are very vnquiet vntill they haue the meanes of their deliuerance according to their own desire;
For whereas Others that have not this faith, Are very unquiet until they have the means of their deliverance according to their own desire;
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and then also vse them with great perplexitie, and great doubtings and feares: This will make vs quiet, whether we haue the meanes, or wee haue them not:
and then also use them with great perplexity, and great doubtings and fears: This will make us quiet, whither we have the means, or we have them not:
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for if we haue them, we vse thē with cheerefulnes, but trust not to them;
for if we have them, we use them with cheerfulness, but trust not to them;
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if we haue them not, we are still comfortable, knowing, that Gods power is not tied to them,
if we have them not, we Are still comfortable, knowing, that God's power is not tied to them,
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and so he is able to helpe vs without them.
and so he is able to help us without them.
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And so if any thing fall out beyond our expectation, wee burst not out into impatient outcries,
And so if any thing fallen out beyond our expectation, we burst not out into impatient Outcries,
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and say, Oh I wanted such a thing to haue done me good; if I had had this or that, it might haue done mee great good;
and say, O I wanted such a thing to have done me good; if I had had this or that, it might have done me great good;
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what ill hap was it, that I should now want it in my greatest need? Or, oh that I had had it a little sooner,
what ill hap was it, that I should now want it in my greatest need? Or, o that I had had it a little sooner,
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now it came too late, when it could doe me no good:
now it Come too late, when it could do me no good:
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or, oh that I had had so good lucke, as to haue vsed it after a better manner;
or, o that I had had so good luck, as to have used it After a better manner;
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and a thousand things els which the diuell and our own vnbeleef will put into out minds.
and a thousand things Else which the Devil and our own unbelief will put into out minds.
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But let vs by faith know assuredly, that it is Gods will that it should bee so at this time with vs, as it is:
But let us by faith know assuredly, that it is God's will that it should be so At this time with us, as it is:
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if it had pleased him, hee could still haue defended mee, as in times past:
if it had pleased him, he could still have defended me, as in times past:
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but now I see it is his blessed will to trie me, I will take it patiently,
but now I see it is his blessed will to try me, I will take it patiently,
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and put my trust in him:
and put my trust in him:
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and say with Iob; Shall we receiue good at the hand of God, and not receiue euil? He that is faithfull, hath promised, that he will lay no more vpon me than I shall be able to beare;
and say with Job; Shall we receive good At the hand of God, and not receive evil? He that is faithful, hath promised, that he will lay no more upon me than I shall be able to bear;
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and that though this depart not away from me, yet his grace shall be sufficient for me:
and that though this depart not away from me, yet his grace shall be sufficient for me:
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and his power shall be made perfect in my weakenes: for his holy spirit shall helpe me in al mine infirmities; and his power shall be made perfect in my weakness: for his holy Spirit shall help me in all mine infirmities;
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yea he hath promised, that all things shall fall out for the best to me, so long as I feare him;
yea he hath promised, that all things shall fallen out for the best to me, so long as I Fear him;
uh pns31 vhz vvn, cst d n2 vmb vvi av p-acp dt js p-acp pno11, av av-j c-acp pns11 vvb pno31;
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though not in the beginning, yet in the end:
though not in the beginning, yet in the end:
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and so I will say againe with Iob, that if he kill me, yet I will put my trust in him:
and so I will say again with Job, that if he kill me, yet I will put my trust in him:
cc av pns11 vmb vvi av p-acp np1, d cs pns31 vvb pno11, av pns11 vmb vvi po11 n1 p-acp pno31:
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for nothing shall be able to separate me from the loue of God in Christ Iesus my Lord and Sauiour;
for nothing shall be able to separate me from the love of God in christ Iesus my Lord and Saviour;
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neither angels, nor principalities, nor powers, nor things present, nor things to come, nor height nor depth,
neither Angels, nor principalities, nor Powers, nor things present, nor things to come, nor height nor depth,
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nor any other creature, nor life nor death:
nor any other creature, nor life nor death:
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For Christ therefore died and rose againe, that hee might be Lord of the quick and dead; For christ Therefore died and rose again, that he might be Lord of the quick and dead;
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so that whether I liue or die, I am not mine owne, but his, who gaue himselfe for me to that end.
so that whither I live or die, I am not mine own, but his, who gave himself for me to that end.
av cst cs pns11 vvb cc vvi, pns11 vbm xx po11 d, cc-acp png31, r-crq vvd px31 p-acp pno11 p-acp d n1.
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And therefore I beleeue, that I being Christs, all things are mine to bring me to him;
And Therefore I believe, that I being Christ, all things Are mine to bring me to him;
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not only Paul and Apollos, and Cephas & the rest of his ministers, but the world:
not only Paul and Apollos, and Cephas & the rest of his Ministers, but the world:
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euen life & death (as the Apostle most confidently and comfortably speaketh) yea things present and things to come all are mine,
even life & death (as the Apostle most confidently and comfortably speaks) yea things present and things to come all Are mine,
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and I am Christs, and Christ is Gods. And therefore if I die, I beleeue, that blessed are the dead that die in the Lord:
and I am Christ, and christ is God's And Therefore if I die, I believe, that blessed Are the dead that die in the Lord:
cc pns11 vbm npg1, cc np1 vbz n2 cc av cs pns11 vvb, pns11 vvb, cst vvn vbr dt j cst vvb p-acp dt n1:
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and therefore if it be his good will to take me away, I am not only readie to say with old Simeon; Lord now lettest thou thy seruant depart in peace; and Therefore if it be his good will to take me away, I am not only ready to say with old Simeon; Lord now Lettest thou thy servant depart in peace;
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and with our Sauiour Christ, Father into thy hands I commend my spirit:
and with our Saviour christ, Father into thy hands I commend my Spirit:
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but also with S. Paul, I desire to be dissolued and to be with Christ, for that is best of al for me:
but also with S. Paul, I desire to be dissolved and to be with christ, for that is best of all for me:
p-acp av p-acp n1 np1, pns11 vvb pc-acp vbi vvn cc pc-acp vbi p-acp np1, p-acp d vbz js pp-f d c-acp pno11:
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for hee is vnto me euen in death aduantage.
for he is unto me even in death advantage.
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And thus wee see what comfort wee may haue in this vncomfortable time of the pestilence,
And thus we see what Comfort we may have in this uncomfortable time of the pestilence,
cc av pns12 vvb r-crq n1 pns12 vmb vhi p-acp d j n1 pp-f dt n1,
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if wee rightly beleeue that God is our defender:
if we rightly believe that God is our defender:
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as they professe here of themselues and of their King, in saying, The name of the God of Iacob defend thee.
as they profess Here of themselves and of their King, in saying, The name of the God of Iacob defend thee.
c-acp pns32 vvb av pp-f px32 cc pp-f po32 n1, p-acp vvg, dt n1 pp-f dt n1 pp-f np1 vvb pno21.
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Now for these words, whereas they say, The name of the God of Iacob; therby they meane God himself: Now for these words, whereas they say, The name of the God of Iacob; thereby they mean God himself:
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but they thus speak of God, because al the knowledge yt we haue of God, ariseth of the knowledge of his name:
but they thus speak of God, Because all the knowledge that we have of God, arises of the knowledge of his name:
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and as to that end he hath giuen himselfe in the Scriptures sundrie names, that thereby we might know not only what he is in himselfe,
and as to that end he hath given himself in the Scriptures sundry names, that thereby we might know not only what he is in himself,
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so far as it is meet for vs to know; but especially what he is to vs:
so Far as it is meet for us to know; but especially what he is to us:
av av-j c-acp pn31 vbz j p-acp pno12 pc-acp vvi; cc-acp av-j r-crq pns31 vbz p-acp pno12:
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so by them, & by them principally we know him to be, as he is, not onely in himselfe, but vnto vs. As when hee calleth himselfe a spirit, we are not bodily to conceiue of him, as the Papists doe:
so by them, & by them principally we know him to be, as he is, not only in himself, but unto us As when he calls himself a Spirit, we Are not bodily to conceive of him, as the Papists doe:
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and when he saith of himselfe, I am that I am, and calleth his owne name Iah and Iehoua: that is, hee that so is of himselfe alone, that all other things haue their being of him and for him: and when he Says of himself, I am that I am, and calls his own name God and Iehoua: that is, he that so is of himself alone, that all other things have their being of him and for him:
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and as the Apostle expoundeth it in the Epistle to the Romanes, Of him, and through him,
and as the Apostle expoundeth it in the Epistle to the Romans, Of him, and through him,
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and for him are all things; to him be glorie for euer, Amen. and for him Are all things; to him be glory for ever, Amen.
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And when he is called God almightie, and all sufficient, Creator of heauen and earth, the preseruer of all things;
And when he is called God almighty, and all sufficient, Creator of heaven and earth, the preserver of all things;
cc c-crq pns31 vbz vvn np1 j-jn, cc d j, n1 pp-f n1 cc n1, dt n1 pp-f d n2;
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most mercifull, the God of all comfort, and father of all consolation: euen our father, and our God:most merciful, the God of all Comfort, and father of all consolation: even our father, and our God:
ds j, dt n1 pp-f d n1, cc n1 pp-f d n1: av po12 n1, cc po12 n1:
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who hath made a sure couenant with vs in Christ, more sure than that of the day and of the night, which cannot bee broken:
who hath made a sure Covenant with us in christ, more sure than that of the day and of the night, which cannot be broken:
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as to that end hee calleth himselfe the God of Abraham, and of Isaack, and of their seede,
as to that end he calls himself the God of Abraham, and of Isaac, and of their seed,
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and here the God of Iacob, &c. So wee by all these, and the rest of his names and titles giuen vnto him, know certainly what he is,
and Here the God of Iacob, etc. So we by all these, and the rest of his names and titles given unto him, know Certainly what he is,
cc av dt n1 pp-f np1, av av pns12 p-acp d d, cc dt n1 pp-f po31 n2 cc n2 vvn p-acp pno31, vvb av-j r-crq pns31 vbz,
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and will be vnto vs, and what we are to look for from him. And from this knowledge of the name of God ariseth confidence in prayer:
and will be unto us, and what we Are to look for from him. And from this knowledge of the name of God arises confidence in prayer:
cc vmb vbi p-acp pno12, cc r-crq pns12 vbr pc-acp vvi p-acp p-acp pno31. cc p-acp d n1 pp-f dt n1 pp-f np1 vvz n1 p-acp n1:
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1349
as when they know him, and here call him the God of Iacob; that is, hee that hath made a couenant of mercie with him,
as when they know him, and Here call him the God of Iacob; that is, he that hath made a Covenant of mercy with him,
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and with his posteritie, that he will be their God, and they shall be his people;
and with his posterity, that he will be their God, and they shall be his people;
cc p-acp po31 n1, cst pns31 vmb vbi po32 n1, cc pns32 vmb vbi po31 n1;
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they may be bold to flee to him for succour, and confidently call vpon him in the day of their trouble to heare them,
they may be bold to flee to him for succour, and confidently call upon him in the day of their trouble to hear them,
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and to helpe them, as they doe.
and to help them, as they do.
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And the more that they know of his name, that is, of his goodnesse, mercie, truth, power, wisedome, iustice, &c:
And the more that they know of his name, that is, of his Goodness, mercy, truth, power, Wisdom, Justice, etc.:
cc dt av-dc cst pns32 vvb pp-f po31 n1, cst vbz, pp-f po31 n1, n1, n1, n1, n1, n1, av:
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1354
so may they the more boldly pray vnto him: not doubting, but that hee will be answerable to his name.
so may they the more boldly pray unto him: not doubting, but that he will be answerable to his name.
av vmb pns32 dt av-dc av-j vvb p-acp pno31: xx vvg, cc-acp cst pns31 vmb vbi j p-acp po31 n1.
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1355
For if a mortall man stand so vpon the credit of his name, that he will do many things, to those that seeke him, to preserue it:
For if a Mortal man stand so upon the credit of his name, that he will do many things, to those that seek him, to preserve it:
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1356
then God will much more shew himself to vs to be such, as he hath manifested himself vnto vs by his name.
then God will much more show himself to us to be such, as he hath manifested himself unto us by his name.
av np1 vmb av-d av-dc vvi px31 p-acp pno12 pc-acp vbi d, c-acp pns31 vhz vvn px31 p-acp pno12 p-acp po31 n1.
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1357
And thus our Sauiour Christ to incourage vs to call vpon God, hath in that forme of prayer, that he hath taught vs to vse, set before it the name of God,
And thus our Saviour christ to encourage us to call upon God, hath in that Form of prayer, that he hath taught us to use, Set before it the name of God,
cc av po12 n1 np1 pc-acp vvi pno12 pc-acp vvi p-acp np1, vhz p-acp d n1 pp-f n1, cst pns31 vhz vvn pno12 pc-acp vvi, vvn p-acp pn31 dt n1 pp-f np1,
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1358
and willeth vs to begin thus: O our Father which art in heauen: that we beleeuing him to be a father in affection to vs;
and wills us to begin thus: Oh our Father which art in heaven: that we believing him to be a father in affection to us;
cc vvz pno12 pc-acp vvi av: uh po12 n1 r-crq n1 p-acp n1: cst pns12 vvg pno31 pc-acp vbi dt n1 p-acp n1 p-acp pno12;
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and almightie, that is, to haue all power in his hand to help, ruling not only in earth, but in heauen:
and almighty, that is, to have all power in his hand to help, ruling not only in earth, but in heaven:
cc j-jn, cst vbz, pc-acp vhi d n1 p-acp po31 n1 pc-acp vvi, vvg xx av-j p-acp n1, cc-acp p-acp n1:
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we might be bold to pray vnto him, and to aske, not doubting but that of his fatherly goodnes,
we might be bold to pray unto him, and to ask, not doubting but that of his fatherly Goodness,
pns12 vmd vbi j pc-acp vvi p-acp pno31, cc pc-acp vvi, xx vvg p-acp d pp-f po31 j n1,
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& infinit power he will heare vs, & help vs.
& infinite power he will hear us, & help us
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1362
For as among men, according to the good name that they haue for liberalitie, and pitie, so will men bee readie to come vnto them in their neede:
For as among men, according to the good name that they have for liberality, and pity, so will men be ready to come unto them in their need:
c-acp c-acp p-acp n2, vvg p-acp dt j n1 cst pns32 vhb p-acp n1, cc n1, av vmb n2 vbb j pc-acp vvi p-acp pno32 p-acp po32 n1:
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and the poore will say, I will goe to such an house, for they haue a good name,
and the poor will say, I will go to such an house, for they have a good name,
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and are counted good to the poore, and mercifull, al men speak well of them for their liberalitie:
and Are counted good to the poor, and merciful, all men speak well of them for their liberality:
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and this name of theirs giueth thē incouragement to come boldly & often:
and this name of theirs gives them encouragement to come boldly & often:
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So when wee know God thus by his name, it will make vs bold to come vnto him in prayer.
So when we know God thus by his name, it will make us bold to come unto him in prayer.
av c-crq pns12 vvb np1 av p-acp po31 n1, pn31 vmb vvi pno12 j pc-acp vvi p-acp pno31 p-acp n1.
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1367
But if a man haue an ill name in the countrie, and be accounted hard-hearted, couetous, a miserable wretch,
But if a man have an ill name in the country, and be accounted hardhearted, covetous, a miserable wretch,
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1368
and one that will part from nothing, vnmercifull like the rich glutton in the Gospell, and euen a very churle, as Nabal was;
and one that will part from nothing, unmerciful like the rich glutton in the Gospel, and even a very churl, as Nabal was;
cc pi cst vmb vvi p-acp pix, j av-j dt j n1 p-acp dt n1, cc av dt j n1, c-acp np1 vbds;
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1369
then few or none will come vnto him, for his very name driueth them away:
then few or none will come unto him, for his very name Driveth them away:
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1370
they know by the report, that goeth of him, what he is, and what they may looke for from him before they come.
they know by the report, that Goes of him, what he is, and what they may look for from him before they come.
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Or if a man be neuer so mercifull, and others know it not, and so they are ignorant of his good name, that hee hath,
Or if a man be never so merciful, and Others know it not, and so they Are ignorant of his good name, that he hath,
cc cs dt n1 vbi av-x av j, cc n2-jn vvb pn31 xx, cc av pns32 vbr j pp-f po31 j n1, cst pns31 vhz,
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and that hee is worthie of, they cannot with any good hope come vnto him, for they know not what he is, they haue heard nothing of him at all.
and that he is worthy of, they cannot with any good hope come unto him, for they know not what he is, they have herd nothing of him At all.
cc cst pns31 vbz j pp-f, pns32 vmbx p-acp d j n1 vvn p-acp pno31, c-acp pns32 vvb xx r-crq pns31 vbz, pns32 vhb vvn pix pp-f pno31 p-acp d.
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So when by vnbeleefe we hardly conceiue of God & of his goodnes, or for wāt of knowledge are ignorant of his good name,
So when by unbelief we hardly conceive of God & of his Goodness, or for want of knowledge Are ignorant of his good name,
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euen of al his mercie, & of his truth, pitie, and compassion that is in him,
even of all his mercy, & of his truth, pity, and compassion that is in him,
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and so know not his great and glorious name: we can haue little or no hart at al to come vnto him in trouble,
and so know not his great and glorious name: we can have little or no heart At all to come unto him in trouble,
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and seek vnto him for help by prayer, as these did here.
and seek unto him for help by prayer, as these did Here.
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And this maketh some so forward vnto prayer, they are so well acquainted with the name of God, that they doubt not of speeding,
And this makes Some so forward unto prayer, they Are so well acquainted with the name of God, that they doubt not of speeding,
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and others again are so backward vnto it, they are so wholy ignorāt of his name.
and Others again Are so backward unto it, they Are so wholly ignorant of his name.
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Therefore as if wee had any dealing by the way of petition and supplication with a great man, wee would inquire after his name,
Therefore as if we had any dealing by the Way of petition and supplication with a great man, we would inquire After his name,
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and what report hee had in the countrie, and according to that wee would proceede or stay:
and what report he had in the country, and according to that we would proceed or stay:
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So, that wee might come to God in our neede with confidence, (as Dauid and the people doe here) let vs inquire after his name, that is, let vs in the Scripture see,
So, that we might come to God in our need with confidence, (as David and the people do Here) let us inquire After his name, that is, let us in the Scripture see,
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how he is called mercifull, yea the God of all mercie, and the father of all consolation, the hearer of prayers, our father,
how he is called merciful, yea the God of all mercy, and the father of all consolation, the hearer of Prayers, our father,
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and our God, and all good is spoken of him there:
and our God, and all good is spoken of him there:
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that so we may come boldly, hoping that wee shall finde him as good as his name;
that so we may come boldly, hoping that we shall find him as good as his name;
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and so pray, as Moses doth often in the wildernes for the people of Israel, that God would heare him,
and so pray, as Moses does often in the Wilderness for the people of Israel, that God would hear him,
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and be mercifull vnto them, euen for the glorie of his name.
and be merciful unto them, even for the glory of his name.
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And this is the rather to bee marked, because that the Lord, when hee would make himselfe best knowne vnto Moses, and so did to that end proclaime his name,
And this is the rather to be marked, Because that the Lord, when he would make himself best known unto Moses, and so did to that end proclaim his name,
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as it is said, speaketh thus:
as it is said, speaks thus:
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The Lord, the Lord, strong, mercifull, and gracious, slow to anger, and abundant in goodnes and truth: The Lord, the Lord, strong, merciful, and gracious, slow to anger, and abundant in Goodness and truth:
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reseruing mercie for thousands, forgiuing iniquitie, transgression and sinne, &c. See what a name the Lord giueth to himselfe, that wee might be incouraged to come vnto him.reserving mercy for thousands, forgiving iniquity, Transgression and sin, etc. See what a name the Lord gives to himself, that we might be encouraged to come unto him.
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And hee not onely hath this name, but he is answerable vnto it, and is so indeeded,
And he not only hath this name, but he is answerable unto it, and is so indeeded,
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and wee shall finde him to be so. Many men haue better names than they deserue, though some haue worse:
and we shall find him to be so. Many men have better names than they deserve, though Some have Worse:
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for they are said to be pitifull, and gentle, and courteous; but when we come to deale with them, wee finde it otherwise:
for they Are said to be pitiful, and gentle, and courteous; but when we come to deal with them, we find it otherwise:
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for men in iudging are oftentimes deceiued, and some speake according to their owne opinion. But the God of truth speaketh of himselfe, as he is:
for men in judging Are oftentimes deceived, and Some speak according to their own opinion. But the God of truth speaks of himself, as he is:
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therefore as hee is called mercifull, so he is, and hath alwaies bin found to be so,
Therefore as he is called merciful, so he is, and hath always been found to be so,
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and shall be to the end of the world.
and shall be to the end of the world.
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Therfore as among men, to confirme vs in their good name, wee consider how they haue often bin beneficiall vnto others,
Therefore as among men, to confirm us in their good name, we Consider how they have often been beneficial unto Others,
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& to our selues, & how they haue oftentimes holpen others in their need:
& to our selves, & how they have oftentimes helped Others in their need:
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so yt we might know God to be so wholy agreeable vnto his name, consider how he hath in former times bin good vnto men that haue prayed vnto him; yea to our owne selues.
so that we might know God to be so wholly agreeable unto his name, Consider how he hath in former times been good unto men that have prayed unto him; yea to our own selves.
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As how hee heard the crie of the Israelites in Egypt, when they were oppessed with his tyrannie,
As how he herd the cry of the Israelites in Egypt, when they were oppressed with his tyranny,
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and came downe to deliuer them:
and Come down to deliver them:
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and how he heard Moses for them at the red sea, and made a passage for them thorow it, that they might escape their pursuers:
and how he herd Moses for them At the read sea, and made a passage for them thorough it, that they might escape their pursuers:
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and how often he heard him for them in the wildernes both for water, and for flesh, and for deliuerances from many plagues:
and how often he herd him for them in the Wilderness both for water, and for Flesh, and for Deliverances from many plagues:
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how he heard Iacob when he fled from his brother Esau, and when he met him again, and deliuered him from him:
how he herd Iacob when he fled from his brother Esau, and when he met him again, and Delivered him from him:
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how he heard all the Iewes in the daies of Queene Hester, and deliuered them from the mischieuous practise of Haman their enemie:
how he herd all the Iewes in the days of Queen Esther, and Delivered them from the mischievous practice of Haman their enemy:
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yea how he hath heard our selues praying to him publikely and priuately, that so by experience we might know him to be according to his name: yea how he hath herd our selves praying to him publicly and privately, that so by experience we might know him to be according to his name:
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& so this name of his might incourage vs to prayer; for he hath a good name most deseruedly.
& so this name of his might encourage us to prayer; for he hath a good name most deservedly.
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But because of the time I must leaue this somewhat vnperfect, I wil proceed in it by the grace of God, the next day,
But Because of the time I must leave this somewhat unperfect, I will proceed in it by the grace of God, the next day,
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for I see that all things cannot be spoken at once.
for I see that all things cannot be spoken At once.
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THE SEVENTH SERMON vpon the first verse, and part of the second. The name of the God of Iacob defend thee.
THE SEVENTH SERMON upon the First verse, and part of the second. The name of the God of Iacob defend thee.
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COncerning the name of God spoken of here, I am further to adde this;
Concerning the name of God spoken of Here, I am further to add this;
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That seeing neither we, nor any other can pray vnto God, but according to the knowledge that we haue of his name: (As Salomon saith in his prayer, that the very stranger a farre off hearing of the name of God, should be moued to come to the temple,
That seeing neither we, nor any other can pray unto God, but according to the knowledge that we have of his name: (As Solomon Says in his prayer, that the very stranger a Far off hearing of the name of God, should be moved to come to the temple,
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and pray there, and desireth God to heare the prayers of such, as well as of the Iewes;
and pray there, and Desires God to hear the Prayers of such, as well as of the Iewes;
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moreouer as touching the stranger, that is not of thy people Israel, who shall come out of a far countrie for thy Names sake, (when they shall heare of thy great Name, moreover as touching the stranger, that is not of thy people Israel, who shall come out of a Far country for thy Names sake, (when they shall hear of thy great Name,
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and of thy mightie hand, and of thy stretched out arme) and shall come and pray in this house:
and of thy mighty hand, and of thy stretched out arm) and shall come and pray in this house:
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heare thou in heauen thy dwelling place, and doe according to al that the stranger calleth for vnto thee, that all the people of the earth may know thy name, hear thou in heaven thy Dwelling place, and do according to all that the stranger calls for unto thee, that all the people of the earth may know thy name,
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and feare thee as do thy people Israel, &c:
and Fear thee as do thy people Israel, etc.:
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where wee see what should moue them to come to the Temple and pray, euen the knowledge of Gods name·) seeing then I say without this men cannot call vpon God, we are to pray, that all the Nations in the world,
where we see what should move them to come to the Temple and prey, even the knowledge of God's name·) seeing then I say without this men cannot call upon God, we Are to pray, that all the nations in the world,
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euen the Iewes, and the Turkes, and those that are a far off, might know the great and glorious name of God, that they might ioyne themselues vnto the visible Church,
even the Iewes, and the Turkes, and those that Are a Far off, might know the great and glorious name of God, that they might join themselves unto the visible Church,
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and with them pray vnto God, & serue him:
and with them pray unto God, & serve him:
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For according to the name of God, so is our feare of him, and loue to him,
For according to the name of God, so is our Fear of him, and love to him,
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and faith in him, and also prayer vnto him.
and faith in him, and also prayer unto him.
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Especially we are to pray for our afflicted brethren at this time, and those that are visited with the pestilence, that God in the midst of their troubles would make knowne vnto them his name;
Especially we Are to pray for our afflicted brothers At this time, and those that Are visited with the pestilence, that God in the midst of their Troubles would make known unto them his name;
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1424
euen how mercifull he is to al that repent, as our Sauiour Christ hath most comfortably shewed in the parable of the prodigall sonne, who after hee had forsaken his fathers house,
even how merciful he is to all that Repent, as our Saviour christ hath most comfortably showed in the parable of the prodigal son, who After he had forsaken his Father's house,
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and had wasted all his goods with riotous liuing, at the last returned vnto his father, and said, Father, I haue sinned against heauen,
and had wasted all his goods with riotous living, At the last returned unto his father, and said, Father, I have sinned against heaven,
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and before thee, and am no more worthie to be called thy sonne: and before thee, and am no more worthy to be called thy son:
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1427
Then his father did not only willingly receiue him, and bad his seruants bring foorth the best robe,
Then his father did not only willingly receive him, and bade his Servants bring forth the best robe,
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1428
and put it on him, and put a ring on his hand, and shooes on his feete;
and put it on him, and put a ring on his hand, and shoes on his feet;
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1429
and kil the fat calfe, and make a feast for his safe returne: but when he was a great way off, his father saw him, and had compassion,
and kill the fat calf, and make a feast for his safe return: but when he was a great Way off, his father saw him, and had compassion,
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1430
and ranne, and fell on his neck, and kissed him.
and ran, and fell on his neck, and kissed him.
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And as he hath also shewed the same mercie of God in his manifold gracious promises, most louingly calling vnto him all those that truly repent;
And as he hath also showed the same mercy of God in his manifold gracious promises, most lovingly calling unto him all those that truly Repent;
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as, Come vnto me all ye that are wearie and laden, and I will ease you:
as, Come unto me all you that Are weary and laden, and I will ease you:
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take my yoke on you, & learne of me, that I am meeke, and lowly in heart;
take my yoke on you, & Learn of me, that I am meek, and lowly in heart;
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and ye shall find rest vnto your soules: for my yoke is easie, and my burden is light. and you shall find rest unto your Souls: for my yoke is easy, and my burden is Light.
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And againe, the Lord saith, Call vpon me in the time of thy trouble, and I will deliuer thee:
And again, the Lord Says, Call upon me in the time of thy trouble, and I will deliver thee:
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And, Whosoeuer shall call vpon the name of the Lord, shall be saued, and such like:
And, Whosoever shall call upon the name of the Lord, shall be saved, and such like:
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that so according to the greatnes of his name they might be moued to come vnto him, in this trouble of theirs, that God might heare them, and help them.
that so according to the greatness of his name they might be moved to come unto him, in this trouble of theirs, that God might hear them, and help them.
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For it is to be feared, that many (whose case is to bee pitied) for want of this sauing knowledge of the name of God, roare and crie out for the extremitie of their paine,
For it is to be feared, that many (whose case is to be pitied) for want of this Saving knowledge of the name of God, roar and cry out for the extremity of their pain,
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but doe not vnfainedly and from the bottome of the heart with true repentance and a liuely faith pray vnto God:
but do not unfeignedly and from the bottom of the heart with true Repentance and a lively faith pray unto God:
cc-acp vdb xx av-j cc p-acp dt n1 pp-f dt n1 p-acp j n1 cc dt j n1 vvb p-acp np1:
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1440
as the Lord complaineth of the Iewes, They haue not cried vnto me with their hearts,
as the Lord Complaineth of the Iewes, They have not cried unto me with their hearts,
c-acp dt n1 vvz pp-f dt np2, pns32 vhb xx vvn p-acp pno11 p-acp po32 n2,
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1441
when they howled vpon their beds. when they howled upon their Beds.
c-crq pns32 vvd p-acp po32 n2.
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They are so ignorant, that they know not the name of God, that is, his iustice, mercie, power, and truth.
They Are so ignorant, that they know not the name of God, that is, his Justice, mercy, power, and truth.
pns32 vbr av j, cst pns32 vvb xx dt n1 pp-f np1, cst vbz, po31 n1, n1, n1, cc n1.
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1443
Now seeing Gods name is manifest not onely in his word, but in his workes of mercie and iustice: (for the inuisible things of God are seene in the creation and gouernment of the world,
Now seeing God's name is manifest not only in his word, but in his works of mercy and Justice: (for the invisible things of God Are seen in the creation and government of the world,
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as his eternall power, infinit wisedome, mercie, &c. to leaue all men without excuse):
as his Eternal power, infinite Wisdom, mercy, etc. to leave all men without excuse):
c-acp po31 j n1, j n1, n1, av pc-acp vvi d n2 p-acp n1):
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let vs pray to God for them, that hee would sanctifie vnto them, the one and the other,
let us pray to God for them, that he would sanctify unto them, the one and the other,
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1446
euen this fatherly visitation of his vnto vs all, that thereby wee and they may more and more know, and feare his name:
even this fatherly Visitation of his unto us all, that thereby we and they may more and more know, and Fear his name:
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euen that he is iust, and hateth sin, and will not make the wicked innocent;
even that he is just, and hates since, and will not make the wicked innocent;
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but visiteth the iniquitie of the father vpon the children, and vpon childrens children vnto the third and fourth generation; but Visiteth the iniquity of the father upon the children, and upon Children's children unto the third and fourth generation;
p-acp vvz dt n1 pp-f dt n1 p-acp dt n2, cc p-acp ng2 n2 p-acp dt ord cc ord n1;
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and that he is mercifull to all those that repent, at what time so euer, as wee see in the example of the theefe vpon the crosse;
and that he is merciful to all those that Repent, At what time so ever, as we see in the Exampl of the thief upon the cross;
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1450
who when at the last gaspe he confessed his sins, saying to his fellow, We are indeed righteously punished,
who when At the last gasp he confessed his Sins, saying to his fellow, We Are indeed righteously punished,
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for we receiue things worthie of that wee haue done; for we receive things worthy of that we have done;
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and cried vnto God for mercie, saying vnto Christ, Lord remember me when thou commest into thy kingdome:
and cried unto God for mercy, saying unto christ, Lord Remember me when thou Comest into thy Kingdom:
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he receiued this most comfortable answere from him, Verily I say vnto thee, to day shalt thou be with me in Paradise:
he received this most comfortable answer from him, Verily I say unto thee, to day shalt thou be with me in Paradise:
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1454
That so wee might all iudge our selues thorowly now at the last, that the Lord in his good time might cease iudging of vs,
That so we might all judge our selves thoroughly now At the last, that the Lord in his good time might cease judging of us,
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1455
whilest that we shall exhort one another, (as the Prophet willeth vs) and say, Come and let vs returne vnto the Lord, for he hath spoyled, and hee will heale vs, hee hath wounded vs,
whilst that we shall exhort one Another, (as the Prophet wills us) and say, Come and let us return unto the Lord, for he hath spoiled, and he will heal us, he hath wounded us,
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and he will binde vs vp. and he will bind us up.
cc pns31 vmb vvi pno12 a-acp.
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And so many of vs as do know the name of God aright, let vs make that good vse of it that we should,
And so many of us as do know the name of God aright, let us make that good use of it that we should,
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1458
namely that we seek vnto him in prayer, both for our selues and for others;
namely that we seek unto him in prayer, both for our selves and for Others;
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1459
and say, as it is in the Psalme, Not vnto vs, O Lord, not vnto vs,
and say, as it is in the Psalm, Not unto us, Oh Lord, not unto us,
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but vnto thy name giue the glorie, for thy louing mercie, and for thy truths sake: but unto thy name give the glory, for thy loving mercy, and for thy truths sake:
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that is, that hee would helpe vs euen for the glorie of his name.
that is, that he would help us even for the glory of his name.
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The God of Iacob. Whereas he speaketh not onely of the name of God, but of the God of Iacob; If by Iacob we mean that particular person, the holy Patriarke; The God of Iacob. Whereas he speaks not only of the name of God, but of the God of Iacob; If by Iacob we mean that particular person, the holy Patriarch;
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1463
so called, because when he was borne, he held his brother by the heele:
so called, Because when he was born, he held his brother by the heel:
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1464
in token that though hee was the yonger, yet in time he should supplant his brother, and preuaile against him;
in token that though he was the younger, yet in time he should supplant his brother, and prevail against him;
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1465
as also hee did, when he got the birthright first, and then the blessing of God from him:
as also he did, when he god the birthright First, and then the blessing of God from him:
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1466
who was also afterwards called Israel, that is, a mightie prince of the strong God,
who was also afterwards called Israel, that is, a mighty Prince of the strong God,
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1467
when hee had wrastled with the Angell, and preuailed with him in his returne frō Laban: to shew, that seeing he had preuailed with God, he should much more preuaile with mē,
when he had wrestled with the Angel, and prevailed with him in his return from Laban: to show, that seeing he had prevailed with God, he should much more prevail with men,
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1468
euen against all his enemies, as he did against Laban, Esau, and others:
even against all his enemies, as he did against Laban, Esau, and Others:
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1469
If (I say) it be thus taken, then they in their prayers haue respect vnto that great deliuerance, that God gaue vnto him against all his enemies, according to his name Iacob: and so by it they confirme themselues by this great experience in him, that God would do so now to them in the like case:
If (I say) it be thus taken, then they in their Prayers have respect unto that great deliverance, that God gave unto him against all his enemies, according to his name Iacob: and so by it they confirm themselves by this great experience in him, that God would do so now to them in the like case:
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1470
that as he defended Iacob from his enemies, so hee would defend Dauid from his:
that as he defended Iacob from his enemies, so he would defend David from his:
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1471
and as hee heard Iacob praying in his trouble, when he fled from Esau, and from Laban, so he would doe Dauid now.
and as he herd Iacob praying in his trouble, when he fled from Esau, and from Laban, so he would do David now.
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1472
And truly this was a very good meanes to confirme their hope at this time, to consider the former dealing of God with others in the like case.
And truly this was a very good means to confirm their hope At this time, to Consider the former dealing of God with Others in the like case.
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1473
Therefore by their example we must so read and search the scriptures, that we may marke and apply the examples of Gods mercie and deliuerances vpon others to our selues:
Therefore by their Exampl we must so read and search the Scriptures, that we may mark and apply the Examples of God's mercy and Deliverances upon Others to our selves:
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That we may say, that that God hath done so and so to others, let him deale so mercifully with me now.
That we may say, that that God hath done so and so to Others, let him deal so mercifully with me now.
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1475
For there is no change in God, or respect of persons with him;
For there is no change in God, or respect of Persons with him;
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but as hee hath punished the wicked in former times, and holpen the godly, so will hee doe still.
but as he hath punished the wicked in former times, and helped the godly, so will he do still.
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And therefore as S. Paul doth rightly applie the examples of Gods iustice in the Scriptures to the Corinthians to keepe them from sinne, saying, Let not vs commit fornication,
And Therefore as S. Paul does rightly apply the Examples of God's Justice in the Scriptures to the Corinthians to keep them from sin, saying, Let not us commit fornication,
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as some of them committed fornication, and fell in one day three and twentie thousand: as Some of them committed fornication, and fell in one day three and twentie thousand:
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neither let vs tempt Christ, as some of them tempted him, and were destroyed with serpents: neither let us tempt christ, as Some of them tempted him, and were destroyed with Serpents:
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neither murmure yee, as some of them also murmured, and were destroyed of the destroyer. neither murmur ye, as Some of them also murmured, and were destroyed of the destroyer.
av-dx n1 pn22, c-acp d pp-f pno32 av vvd, cc vbdr vvn pp-f dt n1.
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So doth Dauid here allude vnto the mercie of God in Iacob, and applie the example of it vnto them, to incourage them vnto prayer.
So does David Here allude unto the mercy of God in Iacob, and apply the Exampl of it unto them, to encourage them unto prayer.
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For indeede whatsoeuer things are written afore time, are written for our learning, that wee through patience and comfort of the Scriptures, might haue hope. For indeed whatsoever things Are written afore time, Are written for our learning, that we through patience and Comfort of the Scriptures, might have hope.
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And truly if we would thus do, then might we haue great confidence in our prayers,
And truly if we would thus do, then might we have great confidence in our Prayers,
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1484
for there should be no estate of our owne, or of others, but we might in the Scripture finde some example of Gods mercy shewed to them in the like case, that haue sought to him for it.
for there should be no estate of our own, or of Others, but we might in the Scripture find Some Exampl of God's mercy showed to them in the like case, that have sought to him for it.
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As if we cōsider the dangers and enemies of our King, which hee hath had since hee came into this realme, that we might pray for him with good hope, we must set before our eyes the estate of King Dauid, not only before he came to the right of the crowne by the continuall and cruell practises of Saul; but after that he was lawfully possessed of it, by treason at home,
As if we Consider the dangers and enemies of our King, which he hath had since he Come into this realm, that we might pray for him with good hope, we must Set before our eyes the estate of King David, not only before he Come to the right of the crown by the continual and cruel practises of Saul; but After that he was lawfully possessed of it, by treason At home,
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1486
euen by the rebellion of his own children and others their confederates;
even by the rebellion of his own children and Others their confederates;
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1487
but yet God defended him from them all, that wee might say, The name of the God of Dauid defend thee, that is, thou God that thus diddest maintaine Dauid in his right of the kingdome against al his enemies, defend thy seruant our King in his iust inheritance against all his enemies.
but yet God defended him from them all, that we might say, The name of the God of David defend thee, that is, thou God that thus didst maintain David in his right of the Kingdom against all his enemies, defend thy servant our King in his just inheritance against all his enemies.
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But if we consider (as wee haue great cause to doe) this dangerous time of the pestilence, that wee might bee incouraged vnto prayer, let vs bethinke our selues how it was in the daies of Dauid, when hee and the people had prouoked the Lord.
But if we Consider (as we have great cause to do) this dangerous time of the pestilence, that we might be encouraged unto prayer, let us bethink our selves how it was in the days of David, when he and the people had provoked the Lord.
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1489
Hee sent such a grieuous plague among them, that in the space of three daies there died of it threescore and ten thousand.
He sent such a grievous plague among them, that in the Molle of three days there died of it threescore and ten thousand.
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1490
But when Dauids heart smote him for that that he had done, and he repented,
But when David heart smote him for that that he had done, and he repented,
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1491
and confessed his sinne vnto God, and did iudge himselfe for it, being willing to beare the punishment himselfe, that the people might be spared, hauing pitie vpon them,
and confessed his sin unto God, and did judge himself for it, being willing to bear the punishment himself, that the people might be spared, having pity upon them,
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1492
as it is written of him:
as it is written of him:
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1493
It is euen I that haue sinned, and haue committed euill, but these sheepe what haue they done? O Lord my God I beseech thee let thine hand be on me, It is even I that have sinned, and have committed evil, but these sheep what have they done? O Lord my God I beseech thee let thine hand be on me,
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and on my fathers house, and not on thy people for their destruction: and on my Father's house, and not on thy people for their destruction:
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Then the plague ceased, and God commanded the Angell to stay his hand, saying, It is enough, let thine hand cease.
Then the plague ceased, and God commanded the Angel to stay his hand, saying, It is enough, let thine hand cease.
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So no doubt if all men could come thus to confesse their sins vnto God, accusing themselues,
So no doubt if all men could come thus to confess their Sins unto God, accusing themselves,
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and not laying them vpon others:
and not laying them upon Others:
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1498
yea to iudge themselues for thē worthie of death, as hee did, and accordingly be humbled before God:
yea to judge themselves for them worthy of death, as he did, and accordingly be humbled before God:
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and especially if wee could come to haue that feeling of the miserie of our brethren,
and especially if we could come to have that feeling of the misery of our brothers,
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and pray for them in compassion; then this example might minister vnto vs some comfort;
and pray for them in compassion; then this Exampl might minister unto us Some Comfort;
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1501
when we should thus say, O God that diddest thus spare thy people in the daies of Dauid, when they confessed their sinnes vnto thee, spare vs also,
when we should thus say, Oh God that didst thus spare thy people in the days of David, when they confessed their Sins unto thee, spare us also,
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and our brethren, who desire to humble our selues before thee.
and our brothers, who desire to humble our selves before thee.
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1503
Then also might we further consider, how when the Lord sent the Pestilence into Egypt vpon Pharoh and his people, according to that which he had threatned before, saying, I will smite thee and thy people with the Pestilence,
Then also might we further Consider, how when the Lord sent the Pestilence into Egypt upon Pharaoh and his people, according to that which he had threatened before, saying, I will smite thee and thy people with the Pestilence,
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and thou shalt perish from the earth; it was a very great plague, for it was in euery house in the land, and thou shalt perish from the earth; it was a very great plague, for it was in every house in the land,
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but it was in great mercy, for but one onely in a house dyed, euen the first borne:
but it was in great mercy, for but one only in a house died, even the First born:
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1506
then they marked the doore of the Israelites by the appoyntment of Moses, with the blood of a Lambe (which was a representation of the blood of Christ) that the destroyer might not enter in.
then they marked the door of the Israelites by the appointment of Moses, with the blood of a Lamb (which was a representation of the blood of christ) that the destroyer might not enter in.
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And by this we might see, that as sinne is the cause of al plagues, so in the middest of them, God will be mercifull to those that are his,
And by this we might see, that as sin is the cause of all plagues, so in the midst of them, God will be merciful to those that Are his,
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though they be mingled with the rest.
though they be mingled with the rest.
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1509
In which respect wee must confesse, that it is no maruaile if this plague be so vniuersal in the land, seeing that sin hath so long abounded in all places:
In which respect we must confess, that it is no marvel if this plague be so universal in the land, seeing that since hath so long abounded in all places:
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nay, it is Gods mercy that it is not in all places, and in euery house,
nay, it is God's mercy that it is not in all places, and in every house,
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for all haue grieuously sinned against him.
for all have grievously sinned against him.
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For if wee rightly consider the sins of our time, we must needs say, that they are many & great.
For if we rightly Consider the Sins of our time, we must needs say, that they Are many & great.
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1513
For how hath this long patience of fiue and fortie yeeres of the Gospell bin abused of all sorts? How little fruite of it is there in many places? what great ignorance is there of the will of God euery where,
For how hath this long patience of fiue and fortie Years of the Gospel been abused of all sorts? How little fruit of it is there in many places? what great ignorance is there of the will of God every where,
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and lesse practise of that that men know? How is the worship of God prophaned, being placed of many in ceremony rather,
and less practice of that that men know? How is the worship of God Profaned, being placed of many in ceremony rather,
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1515
than in truth? for they content themselues with this outward comming to Church, but neglect the power of the meanes there vsed:
than in truth? for they content themselves with this outward coming to Church, but neglect the power of the means there used:
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1516
and thus the name of God is dishonoured by their carnall profession and wicked liues.
and thus the name of God is dishonoured by their carnal profession and wicked lives.
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The Lords Sabbaths haue bin most grieuously polluted, by keeping of Faires on them, and by Interludes, Bearebaitings, Bulbaitings,
The lords Sabbaths have been most grievously polluted, by keeping of Fairs on them, and by Interludes, Bearebaitings, Baitings,
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1518
and by other disorders of football and such like: and men would not bee spoken to in these cases:
and by other disorders of football and such like: and men would not be spoken to in these cases:
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1519
if they were, they were readie to stand in the defence of them, so farre were they from amending thē:
if they were, they were ready to stand in the defence of them, so Far were they from amending them:
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1520
how haue these daies, I say (which wee should consecrate as glorious to the Lord, and call them our delight) how haue they been abused by not comming to Church? not bringing their whole families with them? by sleeping and talking here? and not spending the rest of the day in the seruice of God? What great contempt is there euery where of superiours? How vnruly the seruants and children? How is the aged despised,
how have these days, I say (which we should consecrate as glorious to the Lord, and call them our delight) how have they been abused by not coming to Church? not bringing their Whole families with them? by sleeping and talking Here? and not spending the rest of the day in the service of God? What great contempt is there every where of superiors? How unruly the Servants and children? How is the aged despised,
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1521
and the gray haires brought into contempt? What little care is there in the gouernours to amend these, by any good order in their houses, either of priuate prayer, reading the Scriptures,
and the grey hairs brought into contempt? What little care is there in the Governors to amend these, by any good order in their houses, either of private prayer, reading the Scriptures,
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1522
and such like? Who almost hath the care of Dauid to reforme his house? who said, I will walke in the vprightnes of mine heart in the middest of mine house:
and such like? Who almost hath the care of David to reform his house? who said, I will walk in the uprightness of mine heart in the midst of mine house:
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and there shall no deceitfull person dwell within my house; he that telleth lies shall not remaine in my sight. and there shall no deceitful person dwell within my house; he that Telleth lies shall not remain in my sighed.
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1524
Who doth determine, and say with Ioshuah, I and my house will serue the Lord, let all the world besides doe what they will? Of how few can it bee truly said,
Who does determine, and say with Joshua, I and my house will serve the Lord, let all the world beside doe what they will? Of how few can it be truly said,
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1525
as the Lord saith of Abraham? I know him, that he will commaund his sonnes and his houshold after him, that they keepe the way of the Lord, to doe righteousnesse and iudgement, that the Lord may bring vpon him that he hath spoken vnto him.
as the Lord Says of Abraham? I know him, that he will command his Sons and his household After him, that they keep the Way of the Lord, to do righteousness and judgement, that the Lord may bring upon him that he hath spoken unto him.
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1526
How few also haue any good orders in their houses for praiers at morning & euening or other times? That it might be said of them, as it is of Daniel, that it was his manner three times a day to fall vpon his knees to pray vnto God, and to praise his God:
How few also have any good order in their houses for Prayers At morning & evening or other times? That it might be said of them, as it is of daniel, that it was his manner three times a day to fallen upon his knees to pray unto God, and to praise his God:
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1527
yea then when hee could not doe it without danger of his life.
yea then when he could not do it without danger of his life.
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That so it might be said of them all as it was of Cornelius, that worthie Christian souldier and Captain, That he feared God & all his houshold:
That so it might be said of them all as it was of Cornelius, that worthy Christian soldier and Captain, That he feared God & all his household:
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1529
when his familie must needs be very great, being of that place that hee was, as it appeareth by the storie, that indeed it was.
when his family must needs be very great, being of that place that he was, as it appears by the story, that indeed it was.
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But to proceed (though I doe it with an heauie heart;) what hatred, rankor,
But to proceed (though I do it with an heavy heart;) what hatred, rancour,
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and malice is there among many? that they are readie to kill one another, if it were possible with a word;
and malice is there among many? that they Are ready to kill one Another, if it were possible with a word;
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1532
though it be said, that to call thy brother Raca, or thou foole, deserueth hell fire? Oh how many thousand adulteries,
though it be said, that to call thy brother Raca, or thou fool, deserves hell fire? O how many thousand adulteries,
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1533
and fornications without number haue bin and are still committed, for which there fel in one day among the people of God three and twentie thousand? In which kind of sinne aboue all others (as the Apostle saith) they sinne against their owne bodies, therefore God many waies punisheth them in their bodies:
and fornications without number have been and Are still committed, for which there fell in one day among the people of God three and twentie thousand? In which kind of sin above all Others (as the Apostle Says) they sin against their own bodies, Therefore God many ways Punisheth them in their bodies:
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1534
and if there were no sinne among vs but this, it were sufficient to prouoke this great plague,
and if there were no sin among us but this, it were sufficient to provoke this great plague,
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1535
and it may iustly raigne in the bodies of a great many vnto death, and in others with noysom and painfull vlcers and sores.
and it may justly Reign in the bodies of a great many unto death, and in Others with noisome and painful ulcers and sores.
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1536
And I haue heard it obserued (if it be true that is reported) that in London this pestilence hath been most hot, in that part of the citie that hath been most polluted this way,
And I have herd it observed (if it be true that is reported) that in London this pestilence hath been most hight, in that part of the City that hath been most polluted this Way,
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1537
as in Shoreditch, and in the suburbs, and such out-places: where it hath swept them away by whole families and streetes, like a deuouring fire,
as in Shoreditch, and in the suburbs, and such out-places: where it hath swept them away by Whole families and streets, like a devouring fire,
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1538
as the holy man Iob doth fitly compare the iudgement of God against this sinne vnto that, saying, This is fire that shall consume to destruction, not onely of the goods, whereof he speaketh,
as the holy man Job does fitly compare the judgement of God against this sin unto that, saying, This is fire that shall consume to destruction, not only of the goods, whereof he speaks,
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1539
but euen of the bodie also.
but even of the body also.
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1540
But there are more sins among vs than these, though these be too many, and enough to prouoke the Lords wrath against vs:
But there Are more Sins among us than these, though these be too many, and enough to provoke the lords wrath against us:
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1541
as the great hard dealing and iniustice that is among men, whereby they oppresse the poore both in lending to them vpon vsurie,
as the great hard dealing and injustice that is among men, whereby they oppress the poor both in lending to them upon Usury,
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1542
and when a man is vnder foot to exact the forfeiture vpon them (what is this but to grinde the faces of the poore? ) and otherwise in bargaining with them:
and when a man is under foot to exact the forfeiture upon them (what is this but to grind the faces of the poor?) and otherwise in bargaining with them:
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1543
besides that vnmercifulnes, that there is little giuing to the poore, no not at this time, which is a time to receiue mercie from God,
beside that unmercifulness, that there is little giving to the poor, no not At this time, which is a time to receive mercy from God,
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1544
yet they that should receiue it, will shew little or none vnto men:
yet they that should receive it, will show little or none unto men:
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1545
when the verie day of fasting doth require at their hands, that they should giue something,
when the very day of fasting does require At their hands, that they should give something,
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1546
yet they are hard hearted and shut vp their compassion.
yet they Are hard hearted and shut up their compassion.
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1547
And what should I say of them, that vnder the colour of the law haue taken away from the poore,
And what should I say of them, that under the colour of the law have taken away from the poor,
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1548
euen from the fatherlesse, and the widowes all that they haue had? whereby it hath come to passe that not onely they haue cried vnto the Lord against thē out of the abundance of their griefe:
even from the fatherless, and the Widows all that they have had? whereby it hath come to pass that not only they have cried unto the Lord against them out of the abundance of their grief:
av p-acp dt j, cc dt n2 d cst pns32 vhb vhn? c-crq pn31 vhz vvn pc-acp vvi cst xx av-j pns32 vhb vvn p-acp dt n1 p-acp pno32 av pp-f dt n1 pp-f po32 n1:
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but euen the very stones in the walles, and the beames in the houses of these oppressors haue made an eccho, and answered vnto the same.
but even the very stones in the walls, and the beams in the houses of these Oppressors's have made an echo, and answered unto the same.
cc-acp av dt j n2 p-acp dt n2, cc dt n2 p-acp dt n2 pp-f d n2 vhb vvn dt n1, cc vvd p-acp dt d.
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If the Prophet Amos prophecying against many nations did say, That for three transgressions, and for foure, God would not spare them:
If the Prophet Amos prophesying against many Nations did say, That for three transgressions, and for foure, God would not spare them:
cs dt n1 np1 vvg p-acp d n2 vdd vvi, cst p-acp crd n2, cc p-acp crd, np1 vmd xx vvi pno32:
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then when among vs, not seuen but many (though by seuen hee there meaneth many) haue raigned long among vs,
then when among us, not seuen but many (though by seuen he there means many) have reigned long among us,
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and doe still, no marueile if God doe not spare vs. Which sins are so much the greater among vs,
and do still, no marvel if God do not spare us Which Sins Are so much the greater among us,
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because God hath borne with vs so long in thē, and giuen vs his word (which they had not) and many meanes besides to call vs from them,
Because God hath born with us so long in them, and given us his word (which they had not) and many means beside to call us from them,
c-acp np1 vhz vvn p-acp pno12 av av-j p-acp pno32, cc vvn pno12 po31 n1 (r-crq pns32 vhd xx) cc d n2 a-acp pc-acp vvi pno12 p-acp pno32,
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as benefits vpon benefits, fauours vpon fauours without number.
as benefits upon benefits, favours upon favours without number.
c-acp n2 p-acp n2, n2 p-acp n2 p-acp n1.
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Therefore let vs iustifie the Lord in his righteous proceeding against vs, and confesse as Daniel doth:
Therefore let us justify the Lord in his righteous proceeding against us, and confess as daniel does:
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We haue sinned, & haue committed iniquitie, and haue done wickedly, yea wee haue rebelled, and haue departed from thy precepts, and from thy iudgements: We have sinned, & have committed iniquity, and have done wickedly, yea we have rebelled, and have departed from thy Precepts, and from thy Judgments:
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for we would not obey thy seruāts thy Prophets, which spake in thy name to our Kings,
for we would not obey thy Servants thy prophets, which spoke in thy name to our Kings,
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and to our Princes, and to our fathers, and to all the people of the land.
and to our Princes, and to our Father's, and to all the people of the land.
cc p-acp po12 n2, cc p-acp po12 n2, cc p-acp d dt n1 pp-f dt n1.
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O Lord, righteousnes belongeth vnto thee, and to vs open shame, as appeareth this day;
O Lord, righteousness belongeth unto thee, and to us open shame, as appears this day;
sy n1, n1 vvz p-acp pno21, cc p-acp pno12 j n1, c-acp vvz d n1;
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to euery man of Iudah, and to the inhabitants of Ierusalem, yea vnto all Israel both neere and far off,
to every man of Iudah, and to the inhabitants of Ierusalem, yea unto all Israel both near and Far off,
p-acp d n1 pp-f np1, cc p-acp dt n2 pp-f np1, uh p-acp d np1 d av-j cc av-j a-acp,
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because of their offences, that they haue committed against thee. Because of their offences, that they have committed against thee.
c-acp pp-f po32 n2, cst pns32 vhb vvn p-acp pno21.
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Which if we can come vnto, thē we see in this storie of Exodus, (from which vpon occasion we haue somthing digressed) what did preserue the Iewes in that plague,
Which if we can come unto, them we see in this story of Exodus, (from which upon occasion we have something digressed) what did preserve the Iewes in that plague,
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& what must preserue vs, and all men;
& what must preserve us, and all men;
cc q-crq vmb vvi pno12, cc d n2;
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euen that the bloud of the Lambe bee sprinkled vpon the posts of our doores, to keepe out the destroyer: even that the blood of the Lamb be sprinkled upon the posts of our doors, to keep out the destroyer:
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that is, the bloud of Iesus Christ (that immaculate Lambe of God, that taketh away the sins of the world) be sprinkled vpon our consciences by faith,
that is, the blood of Iesus christ (that immaculate Lamb of God, that Takes away the Sins of the world) be sprinkled upon our Consciences by faith,
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and that we earnestly repent vs of all our sinnes, and turne from all our euill waies,
and that we earnestly Repent us of all our Sins, and turn from all our evil ways,
cc cst pns12 av-j vvb pno12 pp-f d po12 n2, cc vvi p-acp d po12 j-jn n2,
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as the Niniuites did, and from the wickednesse of our hands, and crie mightily vnto God, that for Christ Iesus his sake, whose most precious bloud was shed for our sinnes vpon the crosse, he would spare vs:
as the Niniuites did, and from the wickedness of our hands, and cry mightily unto God, that for christ Iesus his sake, whose most precious blood was shed for our Sins upon the cross, he would spare us:
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and say, Thou Lord, who of thy great mercie for Christs sake didst commaund the destroyer to passe ouer the houses of the Israelites in Egypt,
and say, Thou Lord, who of thy great mercy for Christ sake didst command the destroyer to pass over the houses of the Israelites in Egypt,
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when there was an vniuersall plague ouer the whole land;
when there was an universal plague over the Whole land;
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set a marke now at the last vpon all places of this our land and countrey, that thy destroying Angell might passe ouer them.
Set a mark now At the last upon all places of this our land and country, that thy destroying Angel might pass over them.
vvb dt n1 av p-acp dt ord p-acp d n2 pp-f d po12 n1 cc n1, cst po21 vvg n1 vmd vvi p-acp pno32.
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Thus also in this case might wee set before our eyes the example of Aaron the high Priest, who when there was a plague begun in the hoste of Israel,
Thus also in this case might we Set before our eyes the Exampl of Aaron the high Priest, who when there was a plague begun in the host of Israel,
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for their sinnes, euen for their murmuring at the death of Core and his companie (who iustly perished by the hand of God) tooke a Censer and fire therein of the altar,
for their Sins, even for their murmuring At the death of Core and his company (who justly perished by the hand of God) took a Censer and fire therein of the altar,
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and put therein incense (whereby the sweetnes of prayer was represented) and offered vp his prayers with this incense vnto God for them, and so made an attonement:
and put therein incense (whereby the sweetness of prayer was represented) and offered up his Prayers with this incense unto God for them, and so made an atonement:
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and when he was come among them (for the plague began in one end of the campe,
and when he was come among them (for the plague began in one end of the camp,
cc c-crq pns31 vbds vvn p-acp pno32 (c-acp dt n1 vvd p-acp crd n1 pp-f dt n1,
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and so spread it selfe further and further in the hoste, after the manner of a plague) and stood between the dead and the liuing, the plague was staied. A great mercie of God;
and so spread it self further and further in the host, After the manner of a plague) and stood between the dead and the living, the plague was stayed. A great mercy of God;
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for it was a great plague, for of it in a short time died fourteene thousand and seuen hundred.
for it was a great plague, for of it in a short time died fourteene thousand and seuen hundred.
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The cause of it (as of al others) was their sinne, but by the prayer of Aaron it ceased:
The cause of it (as of all Others) was their sin, but by the prayer of Aaron it ceased:
dt n1 pp-f pn31 (c-acp pp-f d n2-jn) vbds po32 n1, cc-acp p-acp dt n1 pp-f np1 pn31 vvd:
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if God did heare one for so many, then much more may we hope that God will heare many in his good time for the rest.
if God did hear one for so many, then much more may we hope that God will hear many in his good time for the rest.
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Let vs then looke vpon this example also, and say, Thou Lord, who at the prayer of Aaron wast intreated to stay the pestilēce among thy people,
Let us then look upon this Exampl also, and say, Thou Lord, who At the prayer of Aaron waste entreated to stay the pestilence among thy people,
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when there had died of it before foureteene thousand and more;
when there had died of it before foureteene thousand and more;
c-crq a-acp vhd vvn pp-f pn31 p-acp crd crd cc n1;
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heare many, and all of vs, or some one among all the rest, that this plague now at the last, of which haue died already twenty thousand and more, may be staied:
hear many, and all of us, or Some one among all the rest, that this plague now At the last, of which have died already twenty thousand and more, may be stayed:
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and so some may stand betweene the quick and the dead, that is, cause that the dead infect not the quicke,
and so Some may stand between the quick and the dead, that is, cause that the dead infect not the quick,
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and so it proceede no further.
and so it proceed no further.
cc av pn31 vvi av-dx av-jc.
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Thus if we search the Scripture, we shall both in this, and all other calamities by patience and comfort of them haue hope, as was said before.
Thus if we search the Scripture, we shall both in this, and all other calamities by patience and Comfort of them have hope, as was said before.
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The God of Iacob. If by Iacob they meane him and his posteritie, with whom God made a couenant, as with Abraham and Isaac, that he would be their God, The God of Iacob. If by Iacob they mean him and his posterity, with whom God made a Covenant, as with Abraham and Isaac, that he would be their God,
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and the God of their seede;
and the God of their seed;
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then they looke vnto this, that they are of the posteritie of Iacob, and so of that couenant that God made with him and his.
then they look unto this, that they Are of the posterity of Iacob, and so of that Covenant that God made with him and his.
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And thus the whole posteritie of the Iewes is sometimes called by his name both of Israel and Iacob, as in the Psalme:
And thus the Whole posterity of the Iewes is sometime called by his name both of Israel and Iacob, as in the Psalm:
cc av dt j-jn n1 pp-f dt np2 vbz av vvn p-acp po31 n1 av-d pp-f np1 cc np1, a-acp p-acp dt n1:
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Often times from my youth vp, may Israel now say, they haue afflicted me from my youth, Often times from my youth up, may Israel now say, they have afflicted me from my youth,
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but they could not preuaile against me. And in another place, Let Israel waite on the Lord; but they could not prevail against me. And in Another place, Let Israel wait on the Lord;
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and he will redeeme Israel from all his iniquities. and he will Redeem Israel from all his iniquities.
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And when Balaam the false prophet was sent for to curse the Israelites in the wildernes vpon the borders of Moab, he often speaketh of them by the name of Iacob: as, The King of Moab hath brought me from Aram, saying, Come, curse Iacob for my sake:
And when balaam the false Prophet was sent for to curse the Israelites in the Wilderness upon the borders of Moab, he often speaks of them by the name of Iacob: as, The King of Moab hath brought me from Aram, saying, Come, curse Iacob for my sake:
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and a little after, Who can tell the dust of Iacob? and lastly, There is no sorcerie in Iacob.
and a little After, Who can tell the dust of Iacob? and lastly, There is no sorcery in Iacob.
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According to this sense they haue respect vnto the couenant, that God made with Iacob and his posteritie: (for the blessing came from Isaac to him & his) which couenant included not only the promises of the life to come, According to this sense they have respect unto the Covenant, that God made with Iacob and his posterity: (for the blessing Come from Isaac to him & his) which Covenant included not only the promises of the life to come,
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but much more of this life also: (as Dauid expoundeth it in the Psalm, where he hauing spoken before of many great outward blessings, concludeth thus;
but much more of this life also: (as David expoundeth it in the Psalm, where he having spoken before of many great outward blessings, Concludeth thus;
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Blessed are the people, that be so, yea blessed are the people whose God is the Lord) and not onely deliuerance from eternal destruction, Blessed Are the people, that be so, yea blessed Are the people whose God is the Lord) and not only deliverance from Eternal destruction,
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but from all other enemies and dangers, so farre foorth as may make for the glorie of God.
but from all other enemies and dangers, so Far forth as may make for the glory of God.
cc-acp p-acp d j-jn n2 cc n2, av av-j av c-acp vmb vvi p-acp dt n1 pp-f np1.
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Now God hath renued or rather confirmed the same couenant with vs, and with all beleeuers in Christ, and for his sake;
Now God hath renewed or rather confirmed the same Covenant with us, and with all believers in christ, and for his sake;
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and is therefore called God the the Father of our Lord Iesus Christ, that is, not only his father,
and is Therefore called God the the Father of our Lord Iesus christ, that is, not only his father,
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but of all that beleeue in him.
but of all that believe in him.
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And so look whatsoeuer was included in the first couenant made with Abraham, Isaac, and Iacob, wee are heires of them by faith in Christ, who is heire of all things,
And so look whatsoever was included in the First Covenant made with Abraham, Isaac, and Iacob, we Are Heirs of them by faith in christ, who is heir of all things,
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and in whose bloud the couenant is established:
and in whose blood the Covenant is established:
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who is also the Mediatour of it, and so if Christ be ours (as the Apostle saith) all is ours.
who is also the Mediator of it, and so if christ be ours (as the Apostle Says) all is ours.
r-crq vbz av dt n1 pp-f pn31, cc av cs np1 vbb png12 (c-acp dt n1 vvz) d vbz png12.
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Therefore wee are to direct all our prayers vnto God in the faith of this most merciful couenant,
Therefore we Are to Direct all our Prayers unto God in the faith of this most merciful Covenant,
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and looke to be heard for Christs sake. As they consider here, not only of God, and so pray to him;
and look to be herd for Christ sake. As they Consider Here, not only of God, and so pray to him;
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but as one that had made a couenant with them in Iacob, and pray the God of Iacob to defend him:
but as one that had made a Covenant with them in Iacob, and pray the God of Iacob to defend him:
cc-acp c-acp pi cst vhd vvn dt n1 p-acp pno32 p-acp np1, cc vvb dt n1 pp-f np1 pc-acp vvi pno31:
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So wee are to pray vnto God, as to our father, who hath so reuealed himselfe vnto vs in Christ,
So we Are to pray unto God, as to our father, who hath so revealed himself unto us in christ,
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for whose sake it is said, that whatsoeuer wee aske of God according to his will shall bee graunted vnto vs. Therefore though God be in heauen, and we in earth:
for whose sake it is said, that whatsoever we ask of God according to his will shall be granted unto us Therefore though God be in heaven, and we in earth:
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though he be iust and we sinfull, and so we can looke for nothing from him in our selues,
though he be just and we sinful, and so we can look for nothing from him in our selves,
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yet because of his couenant wee come vnto him, and pray him for Christs sake to be good vnto vs, to saue vs,
yet Because of his Covenant we come unto him, and pray him for Christ sake to be good unto us, to save us,
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and to defend vs, calling him not God onely, but the father of our Lord Iesus Christ,
and to defend us, calling him not God only, but the father of our Lord Iesus christ,
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& so in him our father.
& so in him our father.
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Part of which couenant is, that if we offend him, or (as it is said by God himselfe) if they breake my statutes, and keep not my commandements,
Part of which Covenant is, that if we offend him, or (as it is said by God himself) if they break my statutes, and keep not my Commandments,
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then will I visite their transgression with the rod, and their iniquitie with stroakes, yet my louing kindnesse will I not take from them,
then will I visit their Transgression with the rod, and their iniquity with Strokes, yet my loving kindness will I not take from them,
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1615
nor falsifie my truth, my couenant will I not breake, nor alter the thing that is gone out of my lips. nor falsify my truth, my Covenant will I not break, nor altar the thing that is gone out of my lips.
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And according to this part of his couenant we must pray him to deale with vs, that is, that though he doth iustly chastise vs with this plague for our sinnes,
And according to this part of his Covenant we must pray him to deal with us, that is, that though he does justly chastise us with this plague for our Sins,
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yet he would not take his louing kindnes from vs, and so play as Dauid doth;
yet he would not take his loving kindness from us, and so play as David does;
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O Lord rebuke me not in thine anger, neither chastise me in thy wrath: Oh Lord rebuke me not in thine anger, neither chastise me in thy wrath:
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where hee doth not simply refuse to be chastised, (for then he should haue been out of the couenant) but not in the anger of God: where he does not simply refuse to be chastised, (for then he should have been out of the Covenant) but not in the anger of God:
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so must we be willing to beare this visitation of the Lord so long, as it shall please him to trie vs with it; so must we be willing to bear this Visitation of the Lord so long, as it shall please him to try us with it;
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only let vs desire that his wrath may cease from vs, and that his louing kindnes may not be taken away:
only let us desire that his wrath may cease from us, and that his loving kindness may not be taken away:
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and let that be sufficient for vs. Therefore (to conclude this point) that we might now and alwaies pray in faith, let vs looke to Gods couenant made with vs,
and let that be sufficient for us Therefore (to conclude this point) that we might now and always pray in faith, let us look to God's Covenant made with us,
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and to the promises included therein, and to Christ, in whom only the couenant is stedfast,
and to the promises included therein, and to christ, in whom only the Covenant is steadfast,
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1624
and in whom onely all the promises are Yea, and in him they are Amen, to the glorie of God.
and in whom only all the promises Are Yea, and in him they Are Amen, to the glory of God.
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It followeth in the second verse. Send thee helpe from the Sanctuary, & strengthen thee out of Sion. It follows in the second verse. Send thee help from the Sanctuary, & strengthen thee out of Sion.
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In which they continue to pray for their King, that God would defend him frō all euil, as before;
In which they continue to pray for their King, that God would defend him from all evil, as before;
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and namely to that end they pray, that God would send him helpe from his Sanctuary,
and namely to that end they pray, that God would send him help from his Sanctuary,
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and giue him strength and courage against his enemies to that end from Sion. Where by Sanctuary he meaneth heauen.
and give him strength and courage against his enemies to that end from Sion. Where by Sanctuary he means heaven.
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In the Hebrue it is Holy (namely, place) that is, heauen, which is the holy place of Gods abode:
In the Hebrew it is Holy (namely, place) that is, heaven, which is the holy place of God's Abided:
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and in the sixt verse both are expressed, namely heauen and holy place. And it must needs be then takē here:
and in the sixt verse both Are expressed, namely heaven and holy place. And it must needs be then taken Here:
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for from whence should God heare vs, and helpe vs but from heauen? Doe wee not when wee pray, lift vp our mindes, our eyes,
for from whence should God hear us, and help us but from heaven? Do we not when we pray, lift up our minds, our eyes,
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and our hands vnto heauen? and Christ hath taught vs to pray, O our Father, which art in heauen, &c. He teacheth thē then to pray, that God would send them helpe from heauen;
and our hands unto heaven? and christ hath taught us to pray, Oh our Father, which art in heaven, etc. He Teaches them then to pray, that God would send them help from heaven;
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and thus he sheweth his owne faith, and taught them also so to beleeue, that all his help in all dangers must come from heauen.
and thus he shows his own faith, and taught them also so to believe, that all his help in all dangers must come from heaven.
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Therefore as it is God that i• all troubles doth defend vs;
Therefore as it is God that i• all Troubles does defend us;
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1635
so the meanes that we haue are of him, and the successe and blessing of them,
so the means that we have Are of him, and the success and blessing of them,
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and so all our helpe is from heauen.
and so all our help is from heaven.
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And this is that that wee must beleeue in all dangers, that what meanes so euer we haue,
And this is that that we must believe in all dangers, that what means so ever we have,
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as wee must acknowledge them to be of God, so vnlesse hee blesse them, they will doe vs no good,
as we must acknowledge them to be of God, so unless he bless them, they will do us not good,
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for all our help is from heauen. If we want all meanes, yet God can send vs help without them:
for all our help is from heaven. If we want all means, yet God can send us help without them:
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therefore whether we haue them, ascribe them to him with thankes, and pray to him to blesse them;
Therefore whither we have them, ascribe them to him with thanks, and pray to him to bless them;
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1641
or if wee haue them not, pray yet that he would send helpe from heauen, where and when there is none in the earth.
or if we have them not, pray yet that he would send help from heaven, where and when there is none in the earth.
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We see then with what minde Dauid goeth to the battell;
We see then with what mind David Goes to the battle;
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1643
he was a valiant man himself, as appeared in his combat with the great giant Goliah; hee had a great armie also,
he was a valiant man himself, as appeared in his combat with the great giant Goliath; he had a great army also,
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1644
and all things meete for warre, and had gotten many great victories before, and so he knew by experience, what he and his companie were able to doe:
and all things meet for war, and had got many great victories before, and so he knew by experience, what he and his company were able to do:
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1645
and hee had many worthie Captaines, whose exploites and valour are highly commended in the Scripture:
and he had many worthy Captains, whose exploits and valour Are highly commended in the Scripture:
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1646
and yet they goe not on confidently and presumptuously, thinking that they should bee able to make their part good enough against their enemies,
and yet they go not on confidently and presumptuously, thinking that they should be able to make their part good enough against their enemies,
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1647
for they were able to doe so and so: one of them had slaine eight hundreth at one time;
for they were able to do so and so: one of them had slain eight Hundredth At one time;
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1648
another of them defended a place against the whole hoste of the Philistims, and another slew three hundreth at once:
Another of them defended a place against the Whole host of the philistines, and Another slew three Hundredth At once:
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1649
and three of them did breake through the armie of the Philistims to fetch water for Dauid, and returned safely,
and three of them did break through the army of the philistines to fetch water for David, and returned safely,
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1650
and such like things they might haue boasted of.
and such like things they might have boasted of.
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1651
But as though they were no bodie, nor euer had done any thing, or had no means to help themselues, they pray, that God would send them helpe from heauen:
But as though they were no body, nor ever had done any thing, or had no means to help themselves, they pray, that God would send them help from heaven:
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acknowledging that all that they had, or that they could say for themselues, was nothing without him, and his helpe.
acknowledging that all that they had, or that they could say for themselves, was nothing without him, and his help.
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1653
Contrarie to the common course of our time, in which men runne on desperatly to the warre,
Contrary to the Common course of our time, in which men run on desperately to the war,
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1654
and neuer thinke of God, or of his helpe, especially if they be any thing well prouided against the enemie:
and never think of God, or of his help, especially if they be any thing well provided against the enemy:
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1655
and so God forsaking them, whose aide they do not seek, they speede thereafter.
and so God forsaking them, whose aid they do not seek, they speed thereafter.
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1656
As Benhadad King of Aram boasted of himselfe and of his power, and thought that he might do what he list,
As Benhadad King of Aram boasted of himself and of his power, and Thought that he might do what he list,
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1657
and therefore casted out blasphemous threats, saying, The gods do so to me, & more also,
and Therefore cast out blasphemous Treats, saying, The God's do so to me, & more also,
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1658
if the dust of Samaria be enough for all the people that follow me, for euery man a handfull: if the dust of Samaria be enough for all the people that follow me, for every man a handful:
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1659
and after when his enemies came out against him, he thought hee might commaund them, and said, Whether they be come out for peace, take them aliue:
and After when his enemies Come out against him, he Thought he might command them, and said, Whither they be come out for peace, take them alive:
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1660
or whether they be come out to fight, take them yet aliue: or whither they be come out to fight, take them yet alive:
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1661
but what came of it in the end? The King of Israel came out against them, and made a great slaughter.
but what Come of it in the end? The King of Israel Come out against them, and made a great slaughter.
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1662
This became of his proud boasting of his owne power before the victorie, as he was warned of it before,
This became of his proud boasting of his own power before the victory, as he was warned of it before,
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1663
when King Ahab sent him this message, Let not him that girdeth his harnes, boast himselfe,
when King Ahab sent him this message, Let not him that Girdeth his harness, boast himself,
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1664
as he that putteth it off. as he that putteth it off.
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1665
And as Dauid doth teach them thus to pray for helpe from God, so in the next Psalme he acknowledgeth, that it was God that had saued him, saying, The King shall reioyce in thy strength, O Lord;
And as David does teach them thus to pray for help from God, so in the next Psalm he acknowledgeth, that it was God that had saved him, saying, The King shall rejoice in thy strength, Oh Lord;
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1666
yea how greatly shall he reioyce in thy saluation? If all Princes did thus,yea how greatly shall he rejoice in thy salvation? If all Princes did thus,
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1667
when they send out their souldiers, and if the Captaines themselues did looke for all their helpe from heauen,
when they send out their Soldiers, and if the Captains themselves did look for all their help from heaven,
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1668
and pray for it accordingly, they might haue had better successe many time, than they haue had.
and pray for it accordingly, they might have had better success many time, than they have had.
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1669
And the want of this faith, and of prayer the fruite of it, as it hath brought great losse of men among other people,
And the want of this faith, and of prayer the fruit of it, as it hath brought great loss of men among other people,
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1670
and made long warres, so also vpon the English men both in Ireland, & in the Low Countries:
and made long wars, so also upon the English men both in Ireland, & in the Low Countries:
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1671
and so wee see how these euils, by the grace of God may be preuented for the time to come.
and so we see how these evils, by the grace of God may be prevented for the time to come.
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Now that that is said here of this particular, as of warre, is true of all other troubles and dangers whatsoeuer, that our helpe in them must be from heauen,
Now that that is said Here of this particular, as of war, is true of all other Troubles and dangers whatsoever, that our help in them must be from heaven,
av cst d vbz vvn av pp-f d j, c-acp pp-f n1, vbz j pp-f d j-jn n2 cc n2 r-crq, cst po12 n1 p-acp pno32 vmb vbi p-acp n1,
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and therefore we must by prayer seek for it at the hands of God (as these do here) if we will haue it:
and Therefore we must by prayer seek for it At the hands of God (as these do Here) if we will have it:
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but first of al we must beleeue that it is so.
but First of all we must believe that it is so.
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And that wee might so doe, let vs consider that that which Salomon saith of this thing, is true of all other:
And that we might so do, let us Consider that that which Solomon Says of this thing, is true of all other:
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1676
The horse is prepared against the day of battell, but saluation is of the Lord: The horse is prepared against the day of battle, but salvation is of the Lord:
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that is, what meanes so euer wee haue to preserue vs from danger, yet our help and saluation both of soule and bodie, that must be frō heauen.
that is, what means so ever we have to preserve us from danger, yet our help and salvation both of soul and body, that must be from heaven.
cst vbz, q-crq vvz av av pns12 vhb pc-acp vvi pno12 p-acp n1, av po12 n1 cc n1 av-d pp-f n1 cc n1, cst vmb vbi p-acp n1.
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And this is that which the Church of God confesseth by the mouth of the Prophet,
And this is that which the Church of God Confesses by the Mouth of the Prophet,
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and ascribeth all their great deliuerances (though they had meanes to bring them to passe, which they also speake of) vnto God,
and ascribeth all their great Deliverances (though they had means to bring them to pass, which they also speak of) unto God,
cc vvz d po32 j n2 (cs pns32 vhd n2 pc-acp vvi pno32 pc-acp vvi, r-crq pns32 av vvi pp-f) p-acp np1,
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1680
when they praise him after this manner:
when they praise him After this manner:
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1681
We haue heard with our eares, O God, and our fathers haue told vs the workes ▪ that thou hast done in their daies, in the old time: We have herd with our ears, Oh God, and our Father's have told us the works ▪ that thou hast done in their days, in the old time:
pns12 vhb vvn p-acp po12 n2, uh np1, cc po12 n2 vhb vvn pno12 dt n2 ▪ cst pns21 vh2 vdn p-acp po32 n2, p-acp dt j n1:
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how thou hast driuen out the heathen, and planted them; how thou hast destroyed the people, and caused thē to grow.
how thou hast driven out the heathen, and planted them; how thou hast destroyed the people, and caused them to grow.
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1683
For they inherited not the land by their owne sword, neither did their owne arme saue them;
For they inherited not the land by their own sword, neither did their own arm save them;
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but thy right hand, and thine arme, and the light of thy countenance, because thou fauouredst thē.
but thy right hand, and thine arm, and the Light of thy countenance, Because thou favouredst them.
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Thou art my King, O God: send helpe vnto Iacob.
Thou art my King, Oh God: send help unto Iacob.
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1686
Through thee haue we thrust back our aduersaries, by thy name haue we troden down them that rose vp against vs. For I do not trust in my bow,
Through thee have we thrust back our Adversaries, by thy name have we trodden down them that rose up against us For I do not trust in my bow,
p-acp pno21 vhb pns12 vvd av po12 n2, p-acp po21 n1 vhb pns12 vvn p-acp pno32 cst vvd a-acp p-acp pno12 c-acp pns11 vdb xx vvi p-acp po11 n1,
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neither can my sword saue me:
neither can my sword save me:
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but thou hast saued vs from our enemies, and hast put them to confusion that hate vs;
but thou hast saved us from our enemies, and hast put them to confusion that hate us;
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therfore will we praise God continually, and will confesse thy name for euer. Therefore will we praise God continually, and will confess thy name for ever.
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In all which words we see, that they attribute all their former deliuerances from dangers vnto God,
In all which words we see, that they attribute all their former Deliverances from dangers unto God,
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and professe also that they looked for helpe from none but from him, and put their trust in him,
and profess also that they looked for help from none but from him, and put their trust in him,
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and so desire him to send helpe vnto Iacob, that is, to them that were of his posteritie,
and so desire him to send help unto Iacob, that is, to them that were of his posterity,
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and so the people of God.
and so the people of God.
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And thus Dauid again and all the people with him when they fought against the Aramites did confesse, and thus they did pray:
And thus David again and all the people with him when they fought against the Aramites did confess, and thus they did pray:
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Giue vs helpe against trouble, for vaine is the helpe of man: Give us help against trouble, for vain is the help of man:
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where they doe not onely beleeue, and so acknowledge, that all their helpe is from God,
where they do not only believe, and so acknowledge, that all their help is from God,
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but all other helpe without it is vaine, and to no purpose, neither can it doe them any good.
but all other help without it is vain, and to no purpose, neither can it do them any good.
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THE EIGHTH SERMON vpon the second verse. Send thee helpe from the Sanctuary.
THE EIGHTH SERMON upon the second verse. Send thee help from the Sanctuary.
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1699
WE heard the last day, that not onely in warre, but in all other troubles generally, all our helpe must be from God,
WE herd the last day, that not only in war, but in all other Troubles generally, all our help must be from God,
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and so we must seeke to him for it, as these doe here:
and so we must seek to him for it, as these do Here:
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1701
And this is that faith that we must labour for in this dangerous time of the pestilence,
And this is that faith that we must labour for in this dangerous time of the pestilence,
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1702
as in all other sicknesses and diseases, that it is God that must send helpe from heauen to our brethren, and to our selues:
as in all other Sicknesses and diseases, that it is God that must send help from heaven to our brothers, and to our selves:
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and that neither we nor they can haue any helpe at all, but from thence: and that there is helpe to bee had, when there is none in the earth,
and that neither we nor they can have any help At all, but from thence: and that there is help to be had, when there is none in the earth,
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1704
but all helpe, and all meanes of help faile here below.
but all help, and all means of help fail Here below.
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1705
For though there be means to serue Gods prouidence for euery purpose, yet all they are of God,
For though there be means to serve God's providence for every purpose, yet all they Are of God,
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and the blessing of thē also.
and the blessing of them also.
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As now at this time, the Magistrates in the places infected, should take good order that the sicke be well looked vnto,
As now At this time, the Magistrates in the places infected, should take good order that the sick be well looked unto,
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1708
and prouided for, and that there bee care had that they come not abroad, and that the whole may be kept from the sicke,
and provided for, and that there be care had that they come not abroad, and that the Whole may be kept from the sick,
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1709
as by the law of God the leapers were put apart from the societie of men,
as by the law of God the leapers were put apart from the society of men,
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because their disease was contagious, and when they came abroad they should crie out alowd, I am vncleane, I am vncleane, that all men might auoide them.
Because their disease was contagious, and when they Come abroad they should cry out aloud, I am unclean, I am unclean, that all men might avoid them.
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And there are meanes of phisick for the preseruation of those from the contagion, that are necessarily to be imployed about the sick,
And there Are means of physic for the preservation of those from the contagion, that Are necessarily to be employed about the sick,
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1712
and that must come into dangerous places: yet these cannot be had nor vsed, vnlesse God giue men this wisedome;
and that must come into dangerous places: yet these cannot be had nor used, unless God give men this Wisdom;
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1713
and when they haue them, as Dauid here had all good meanes for the warre,
and when they have them, as David Here had all good means for the war,
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yet helpe and succour commeth from God, as it shall please him to blesse the meanes.
yet help and succour comes from God, as it shall please him to bless the means.
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1715
Thus true faith will make vs place our trust and hope, where wee should, and where it will not deceiue vs:
Thus true faith will make us place our trust and hope, where we should, and where it will not deceive us:
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1716
and truly that is no small thing in any danger, nay it is all in all.
and truly that is no small thing in any danger, nay it is all in all.
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1717
For if wee trust to these meanes, besides that it may be that wee cannot haue them,
For if we trust to these means, beside that it may be that we cannot have them,
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if wee haue them they may doe vs no good, and so deceiue vs:
if we have them they may do us not good, and so deceive us:
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1719
but if wee trust in God, and in his helpe, whether we haue meanes, or haue them not, that will be an anchor, that shall not confound vs;
but if we trust in God, and in his help, whither we have means, or have them not, that will be an anchor, that shall not confound us;
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1720
for we trust in him, and in his defence, from whom onely commeth all help. Now if we say we haue this faith, it must appeare by the fruites;
for we trust in him, and in his defence, from whom only comes all help. Now if we say we have this faith, it must appear by the fruits;
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and namely, that if we haue all good meanes, as Dauid had here, we be not secure and trust in them,
and namely, that if we have all good means, as David had Here, we be not secure and trust in them,
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but pray earnestly vnto God, as though wee had them not; much more when we haue them not in deed.
but pray earnestly unto God, as though we had them not; much more when we have them not in deed.
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1723
Prayer then is a special token in all things that we goe about, that we look for our help from God:
Prayer then is a special token in all things that we go about, that we look for our help from God:
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and therefore if we beleeue that it is God that must stay this mortality and sicknes,
and Therefore if we believe that it is God that must stay this mortality and sickness,
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1725
and that he must defend others and our selues in it, we must pray earnestly and continually for our selues and them:
and that he must defend Others and our selves in it, we must pray earnestly and continually for our selves and them:
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1726
but if we let prayer alone, or vse it seldome, whatsoeuer we say with our mouth, we do not so beleeue it in hart as we should.
but if we let prayer alone, or use it seldom, whatsoever we say with our Mouth, we do not so believe it in heart as we should.
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1727
For faith must appeare by the fruits of it, els it is a dead faith, and as a body without a soule, which hath no actions of life:
For faith must appear by the fruits of it, Else it is a dead faith, and as a body without a soul, which hath no actions of life:
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1728
and prayer is one principall fruit, as the Apostle saith;
and prayer is one principal fruit, as the Apostle Says;
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1729
How shal they cal vpon him, in whom they haue not beleeued? shewing that as there can be no prayer without faith, How shall they call upon him, in whom they have not believed? showing that as there can be no prayer without faith,
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so faith doth necessarily bring forth prayer. Therefore let vs stir vp our selues vnto prayer, and neuer cease calling vpon God,
so faith does necessarily bring forth prayer. Therefore let us stir up our selves unto prayer, and never cease calling upon God,
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1731
euen as we do beleeue that all our helpe must come from him.
even as we do believe that all our help must come from him.
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1732
And here by the way we see the nature of true faith, that it causeth vs to see help in heauen,
And Here by the Way we see the nature of true faith, that it Causes us to see help in heaven,
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& so to pray for it, when there is none to be seene in the earth.
& so to pray for it, when there is none to be seen in the earth.
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And this is the difference between faith & vnbeleefe:
And this is the difference between faith & unbelief:
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1735
that the very vnbeleeuers can by reason conceiue of help, so long as they haue any meanes to help them;
that the very unbelievers can by reason conceive of help, so long as they have any means to help them;
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1736
but if they fayle, they can see none at all:
but if they fail, they can see none At all:
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1737
so they are like vnto those that are pore-blind, who can see nothing but neere at hand.
so they Are like unto those that Are purblind, who can see nothing but near At hand.
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But faith seeth a farre off, euen into heauen, so that it is the euidence of things that are not seene:
But faith sees a Far off, even into heaven, so that it is the evidence of things that Are not seen:
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for it looketh vnto the power of God, who hath all meanes in his hand, for it looks unto the power of God, who hath all means in his hand,
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1740
or can worke without them, who made all of nothing, and calleth the things that bee not, as though they were.
or can work without them, who made all of nothing, and calls the things that be not, as though they were.
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1741
So that as the holy Martyr S. Stephen, when his enemies were ready to burst for anger,
So that as the holy Martyr S. Stephen, when his enemies were ready to burst for anger,
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1742
and gnash at him with their teeth, looked stedfastly into heauen, and saw Christ standing at the right hand of God ready to defend him:
and gnash At him with their teeth, looked steadfastly into heaven, and saw christ standing At the right hand of God ready to defend him:
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1743
so faith in the promises of the word, doth see help in heauen ready for vs,
so faith in the promises of the word, does see help in heaven ready for us,
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1744
when there are no meanes in earth. For as Abraham did not cōsider his own body, nor the deadnes of Sarahs womb,
when there Are no means in earth. For as Abraham did not Consider his own body, nor the deadness of Sarahs womb,
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1745
but considered what God had promised, and what he was able to doe:
but considered what God had promised, and what he was able to do:
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1746
so if we look to the promises of Gods word, which are many and most true, wee shall see helpe from heauen, if no where else.
so if we look to the promises of God's word, which Are many and most true, we shall see help from heaven, if not where Else.
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1747
Let vs labour then for that faith which may comfort vs from heauen, for it may be in the extremity of this sicknesse wee shall see none in earth:
Let us labour then for that faith which may Comfort us from heaven, for it may be in the extremity of this sickness we shall see none in earth:
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1748
so when others are dumbe, or not knowing what to say, our mouthes shal be opened to speake vnto God,
so when Others Are dumb, or not knowing what to say, our mouths shall be opened to speak unto God,
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1749
and say, Send vs helpe from the Sanctuary, that is, from heauen. It thus followeth: And strengthen thee out of Sion.
and say, Send us help from the Sanctuary, that is, from heaven. It thus follows: And strengthen thee out of Sion.
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1750
Before they prayed for helpe from heauen, now they pray for strength out of Sion:
Before they prayed for help from heaven, now they pray for strength out of Sion:
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1751
where by Sion they meane that part of Ierusalem, called mount Sion, where afterwards the tēple was built;
where by Sion they mean that part of Ierusalem, called mount Sion, where afterwards the temple was built;
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1752
where now the Arke (the visible signe of Gods presence was) where they worshippe God in the word, sacrifice, and prayer:
where now the Ark (the visible Signen of God's presence was) where they worship God in the word, sacrifice, and prayer:
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1753
and by strength, thee meaneth not the strength of men and munition meet for war & for help, (which was prayed for before) but inward strength of the mind,
and by strength, thee means not the strength of men and munition meet for war & for help, (which was prayed for before) but inward strength of the mind,
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1754
& courage which was meet for the enemy:
& courage which was meet for the enemy:
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1755
that he might trust in the defence of God, & might not be dismayed by any power of the aduersary,
that he might trust in the defence of God, & might not be dismayed by any power of the adversary,
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1756
but that he might beare his estate as was conuenient. And this was very requisit;
but that he might bear his estate as was convenient. And this was very requisite;
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1757
for if he had had neuer so many meanes, and had had no heart, he should not haue vsed them,
for if he had had never so many means, and had had no heart, he should not have used them,
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1758
or vsed them to no purpose:
or used them to no purpose:
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1759
and how should he haue strength of heart, vnles God gaue it? and how should God giue it,
and how should he have strength of heart, unless God gave it? and how should God give it,
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1760
vnles he asked it of him? Therefore he taught them to pray for that also.
unless he asked it of him? Therefore he taught them to pray for that also.
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1761
This sheweth that as in war, so in all other afflictions which cause feare, there is requisite an inward courage of the mind to vphold a man:
This shows that as in war, so in all other afflictions which cause Fear, there is requisite an inward courage of the mind to uphold a man:
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1762
for if he haue a good hart he shall beare many things: and if he haue no hart, the least thing will dismay him.
for if he have a good heart he shall bear many things: and if he have no heart, the least thing will dismay him.
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1763
Therefore Salomon saith, The spirit of a man will sustaine his infirmity, but a wounded spirit who can beare it? The Aramites on the suddaine heard a great noyse when they besieged Samaria, Therefore Solomon Says, The Spirit of a man will sustain his infirmity, but a wounded Spirit who can bear it? The Aramites on the sudden herd a great noise when they besieged Samaria,
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1764
and they all fled away for feare, and left their tents and all things standingf as they were,
and they all fled away for Fear, and left their tents and all things standingf as they were,
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1765
and so the Israelites came and spoyled them: they had men enough, but they wanted courage.
and so the Israelites Come and spoiled them: they had men enough, but they wanted courage.
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1766
So is it said of all the Kings of Canaan, which were many and mighty, that their hearts fainted,
So is it said of all the Kings of Canaan, which were many and mighty, that their hearts fainted,
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1767
and so they could not stand before Ioshua.
and so they could not stand before Ioshua.
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1768
So is it in all other afflictions that we be subiect vnto, we had need of strength according to the measure of it, to beare it:
So is it in all other afflictions that we be Subject unto, we had need of strength according to the measure of it, to bear it:
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1769
for if we haue no faith or confidence in God, what shall become of vs? Iob in al his great afflictions,
for if we have no faith or confidence in God, what shall become of us? Job in all his great afflictions,
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1770
because he had a good hart, and trusted in God, bore them al paciently, and said, If the Lord kill me, I will trust in him.
Because he had a good heart, and trusted in God, boar them all patiently, and said, If the Lord kill me, I will trust in him.
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1771
At this time especially in respect of this great sicknes it is most needful to haue strength of faith, to beleeue Gods gracious prouidence, that things come not by chance, but by his fatherly disposition:
At this time especially in respect of this great sickness it is most needful to have strength of faith, to believe God's gracious providence, that things come not by chance, but by his fatherly disposition:
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1772
and to beleeue that he hath a care of vs, and that nothing commeth by fortune;
and to believe that he hath a care of us, and that nothing comes by fortune;
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1773
for if a Sparrow falleth not to the ground without his wil, then much lesse do men dye, especially seeing the very heyres of our head are numbred:
for if a Sparrow falls not to the ground without his will, then much less do men die, especially seeing the very Heirs of our head Are numbered:
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1774
that so we may cōmend our selues vnto him, and take all things as from him, and be contented with it.
that so we may commend our selves unto him, and take all things as from him, and be contented with it.
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1775
I say, as this faith is alwaies requisite, because we know not what may befall vs on the suddain,
I say, as this faith is always requisite, Because we know not what may befall us on the sudden,
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1776
so most of all at this dangerous time.
so most of all At this dangerous time.
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1777
And this is necessary not only for our selues, but for our brethren also, that accoridng to the measure of the sicknesse and paine,
And this is necessary not only for our selves, but for our brothers also, that accoridng to the measure of the sickness and pain,
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1778
and temptations of their minde, so they might haue strength to beare al. For the very want of this strength hath bin the cause, that many euen for feare haue been ouercome:
and temptations of their mind, so they might have strength to bear all For the very want of this strength hath been the cause, that many even for Fear have been overcome:
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1779
much more when the thing hath bin vpon them, haue they fallen into great impatiency and many lamentable outcries.
much more when the thing hath been upon them, have they fallen into great impatiency and many lamentable Outcries.
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1780
Euery one of vs is well acquainted with our owne weaknes this way, and do find by experience how smal things we can beare,
Every one of us is well acquainted with our own weakness this Way, and do find by experience how small things we can bear,
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1781
and how the least thing doth ouercome vs, yea, the very feare of it many times:
and how the least thing does overcome us, yea, the very Fear of it many times:
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1782
therefore we had need to labour for strength.
Therefore we had need to labour for strength.
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1783
And by that weakenes that is in our selues, we may easily iudge what is in others,
And by that weakness that is in our selves, we may Easily judge what is in Others,
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1784
and so see how requisit it is for them also, that God should strengthen them.
and so see how requisite it is for them also, that God should strengthen them.
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1785
Further it is to be considered, that as we haue seene how requisite it is for vs to haue strength according to the measure of our crosses & temptations:
Further it is to be considered, that as we have seen how requisite it is for us to have strength according to the measure of our Crosses & temptations:
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1786
so of whom we shal haue it, namely of God, for they pray to him for it,
so of whom we shall have it, namely of God, for they pray to him for it,
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1787
and say, The Lord strengthen thee out of Sion: he hath the hearts of all in his hands, to order at his pleasure;
and say, The Lord strengthen thee out of Sion: he hath the hearts of all in his hands, to order At his pleasure;
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1788
and if he giue strength, then shall we be strong ▪ and if he withdraw his hand from vs,
and if he give strength, then shall we be strong ▪ and if he withdraw his hand from us,
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1789
and cast feare vpon vs, if we were as stout as Lions before, we shall be as weake as water.
and cast Fear upon us, if we were as stout as Lions before, we shall be as weak as water.
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1790
And this truly as it is a great punishment to bee too feareful, so God hath threatned to cast it vpō them that breake his law:
And this truly as it is a great punishment to be too fearful, so God hath threatened to cast it upon them that break his law:
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1791
and contrary to be of a good courage, as it is a singular fruit of a good conscience,
and contrary to be of a good courage, as it is a singular fruit of a good conscience,
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1792
so God hath promised to giue it to those that keepe his law. For it is thus written:
so God hath promised to give it to those that keep his law. For it is thus written:
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1793
If yee walke in mine ordinances, and keepe my commandements to doe them, fiue of you shall chase an hundreth, and an hundreth of you shall put ten thousand to flight: If ye walk in mine ordinances, and keep my Commandments to do them, fiue of you shall chase an Hundredth, and an Hundredth of you shall put ten thousand to flight:
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1794
But if they will not obey me, nor do all these commandements, I will send a faintnes into their hearts in the land of their enemies,
But if they will not obey me, nor do all these Commandments, I will send a faintness into their hearts in the land of their enemies,
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1795
and the sound of a leafe shaken shall chase them, and they shall flee as fleeing from a sword,
and the found of a leaf shaken shall chase them, and they shall flee as fleeing from a sword,
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1796
and they shall fall no man pursuing them: they shall also fall one vpon another, as before a sword, though none pursue them,
and they shall fallen no man pursuing them: they shall also fallen one upon Another, as before a sword, though none pursue them,
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1797
and ye shal not be able to stand before your enemies. And thy life shal hang before thee, & thou shalt feare both night and day,
and you shall not be able to stand before your enemies. And thy life shall hang before thee, & thou shalt Fear both night and day,
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1798
and shalt haue none assurance of thy life:
and shalt have none assurance of thy life:
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1799
in the morning thou shalt say, would God it were euening, and in the euening thou shalt say, would God it were morning,
in the morning thou shalt say, would God it were evening, and in the evening thou shalt say, would God it were morning,
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1800
for the feare of thine hart which thou shalt feare, & for the sight of thine eyes which thou shalt see. for the Fear of thine heart which thou shalt Fear, & for the sighed of thine eyes which thou shalt see.
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1801
Thus strength & courage in all troubles is the gift of God, as fearefulnes is a punishment sent of God:
Thus strength & courage in all Troubles is the gift of God, as fearfulness is a punishment sent of God:
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1802
for it is said, that the Lord cast a feare vpon the Cananites, so that they durst not stirre. for it is said, that the Lord cast a Fear upon the Canaanites, so that they durst not stir.
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1803
Thus we see who is the giuer of al strength in al trials and temptations, and that we haue it not of our selues.
Thus we see who is the giver of all strength in all trials and temptations, and that we have it not of our selves.
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1804
Therefore no man must thus presumptuously think of himself, that if trouble come he hopes he shal beare it out wel enough,
Therefore no man must thus presumptuously think of himself, that if trouble come he hope's he shall bear it out well enough,
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for he hath sufficient strength and courage:
for he hath sufficient strength and courage:
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for if he were of as great courage and valour as Dauid, who slew a Lyon and a Beare, yea Goliah himselfe;
for if he were of as great courage and valour as David, who slew a lion and a Bear, yea Goliath himself;
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1807
yet when he commeth to a new trial, he shal find himselfe altogether insufficient, but as the Lord shall make a new supply of strength.
yet when he comes to a new trial, he shall find himself altogether insufficient, but as the Lord shall make a new supply of strength.
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1808
The Apostle S. Peter thought himself to be a stouter man a great deale then he was,
The Apostle S. Peter Thought himself to be a stouter man a great deal then he was,
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and that he would not shrinke for a little, when he said: if all men forsake thee, yet will not I:
and that he would not shrink for a little, when he said: if all men forsake thee, yet will not I:
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1810
but at the length God leauing him to himself for his triall, he had no strength to stand, but At the length God leaving him to himself for his trial, he had no strength to stand,
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1811
but did both deny & forsweare his Maister three times.
but did both deny & forswear his Master three times.
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1812
Thus wee must ascribe all our former strength vnto God, & he only it is, that must strengthen vs still.
Thus we must ascribe all our former strength unto God, & he only it is, that must strengthen us still.
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Seeing it is so, we must pray to him for it, as Dauid doth here; prayer is the meanes to obtaine all things from God: Seeing it is so, we must pray to him for it, as David does Here; prayer is the means to obtain all things from God:
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therefore not only if we lack wisedome, as the Apostle saith, let vs aske it of God,
Therefore not only if we lack Wisdom, as the Apostle Says, let us ask it of God,
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1815
but if we lack any thing els; as if we be faint-harted, if we be weake in faith, if wee lack patience,
but if we lack any thing Else; as if we be fainthearted, if we be weak in faith, if we lack patience,
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1816
if wee feare that wee shall not be able to beare things.
if we Fear that we shall not be able to bear things.
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1817
Therefore as in trouble wee must pray for other things according to our estate, as for deliuerance, or mitigation;
Therefore as in trouble we must pray for other things according to our estate, as for deliverance, or mitigation;
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1818
so especially for strength to beare whatsoeuer shall be laid vpon vs:
so especially for strength to bear whatsoever shall be laid upon us:
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1819
and wee may doe it in the greater faith, because God hath promised it, euen that hee will lay no more vpon vs,
and we may do it in the greater faith, Because God hath promised it, even that he will lay no more upon us,
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1820
than we shall be able to beare. So then in all affliction let this be one part of our prayer;
than we shall be able to bear. So then in all affliction let this be one part of our prayer;
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1821
for if God strengthen vs, we shall be able to beare any thing.
for if God strengthen us, we shall be able to bear any thing.
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1822
And whereas they pray thus for Dauid, it is our bound duty so to pray one for another:
And whereas they pray thus for David, it is our bound duty so to pray one for Another:
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1823
as if we heare of any to be vnder any crosse, pray vnto God for them, that God would strengthen them.
as if we hear of any to be under any cross, pray unto God for them, that God would strengthen them.
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1824
So did the Martyrs in persecution one for another, and so must we do now for those that are, So did the Martyrs in persecution one for Another, and so must we do now for those that Are,
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1825
or shalbe visited with this pestilence:
or shall visited with this pestilence:
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1826
that God would strengthen them with faith in his good prouidence, with patience to beare all things, with perseuerance vnto the end.
that God would strengthen them with faith in his good providence, with patience to bear all things, with perseverance unto the end.
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1827
And as he looked for good by their prayers, so God that hath commanded vs to pray one for another, will not suffer vs to pray for them in vaine.
And as he looked for good by their Prayers, so God that hath commanded us to pray one for Another, will not suffer us to pray for them in vain.
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1828
And thus though we cannot come one to an other by reason of the infection, to minister any other comfort,
And thus though we cannot come one to an other by reason of the infection, to minister any other Comfort,
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1829
yet wee may pray vnto God to strengthen them;
yet we may pray unto God to strengthen them;
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1830
and though wee cannot ease them of their paine, yet God may strengthen them by our prayers to beare it patiently.
and though we cannot ease them of their pain, yet God may strengthen them by our Prayers to bear it patiently.
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1831
Out of Sion. As before he had taught them to aske strength for him, so here he doth shew from whence he did looke for it, and from whence hee would haue them pray that it might come: Out of Sion. As before he had taught them to ask strength for him, so Here he does show from whence he did look for it, and from whence he would have them pray that it might come:
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1832
namely from Sion, which was the place of Gods worship;
namely from Sion, which was the place of God's worship;
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1833
vnto which hee had respect in naming the place, which there, and there onely, was to bee had:
unto which he had respect in naming the place, which there, and there only, was to be had:
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1834
without which that place did not differ from any other.
without which that place did not differ from any other.
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1835
Whereas then these are the things that doe strengthen vs in trouble, that we haue saith in the forgiuenes of our sinnes,
Whereas then these Are the things that do strengthen us in trouble, that we have Says in the forgiveness of our Sins,
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1836
and in Gods prouidence, hope that God will be with vs, and defend vs, and lay no more vpon vs than we shall be able to beare,
and in God's providence, hope that God will be with us, and defend us, and lay no more upon us than we shall be able to bear,
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1837
and patience that we may be quiet: All these are wrought and increased in vs by the word, Sacraments, and prayer;
and patience that we may be quiet: All these Are wrought and increased in us by the word, Sacraments, and prayer;
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1838
which 〈 … 〉 Sion• that is, in the place appointed for Gods worship 〈 … 〉 willeth them to pray for him, that God would so blesse these meanes, that he had vsed there before:
which 〈 … 〉 Sion• that is, in the place appointed for God's worship 〈 … 〉 wills them to pray for him, that God would so bless these means, that he had used there before:
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and which now were, and should be vsed for him, that by them hee might be strengthened,
and which now were, and should be used for him, that by them he might be strengthened,
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1840
and haue a good heart in Gods defence, and so hee might not faint in his troubles.
and have a good heart in God's defence, and so he might not faint in his Troubles.
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1841
First then he sheweth, that he beleeued, that all his confidence in trouble, and courage in danger, should come from the meanes of Gods worship,
First then he shows, that he believed, that all his confidence in trouble, and courage in danger, should come from the means of God's worship,
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1842
and without thē he should be as faint-hearted, as might be:
and without them he should be as fainthearted, as might be:
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1843
but by them hee might bee made confident and bold, to behaue himselfe in the midst of trouble, as he should doe.
but by them he might be made confident and bold, to behave himself in the midst of trouble, as he should do.
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1844
And this is most true, and that which all of vs must beleeue, and shall finde to be true by experience, that into what trouble or danger so euer we shall come, we shal haue no more heart to beare any thing,
And this is most true, and that which all of us must believe, and shall find to be true by experience, that into what trouble or danger so ever we shall come, we shall have no more heart to bear any thing,
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1845
than as we haue profited by the word, and Sacraments, and prayer, to beleeue the promises that God hath made vnto vs in his word.
than as we have profited by the word, and Sacraments, and prayer, to believe the promises that God hath made unto us in his word.
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1846
For as Dauid confesseth of himselfe, I had perished in my trouble, if my hope had not bin in thy word:
For as David Confesses of himself, I had perished in my trouble, if my hope had not been in thy word:
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1847
so thereby we see what did vphold him, and this must vphold all men, the hope that they haue of Gods protection & deliuerance, so thereby we see what did uphold him, and this must uphold all men, the hope that they have of God's protection & deliverance,
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1848
as it is promised in the word. So that take away the word, and there can be no hope;
as it is promised in the word. So that take away the word, and there can be no hope;
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1849
& without hope we haue no strength to beare any thing, and so we must needes perish in any trouble.
& without hope we have no strength to bear any thing, and so we must needs perish in any trouble.
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1850
And hereunto agreeth the Prophet, when he saith, My soule hath waited on the Lord, and I haue trusted in his word:
And hereunto agreeth the Prophet, when he Says, My soul hath waited on the Lord, and I have trusted in his word:
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1851
he was in great trouble, and prayed vnto God, confessing his sinne, beleeuing the mercie of God,
he was in great trouble, and prayed unto God, confessing his sin, believing the mercy of God,
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1852
and so waiting vpon him for it: but how? trusting in the word: so al his hope was from that.
and so waiting upon him for it: but how? trusting in the word: so all his hope was from that.
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1853
And indeede what hope can we haue, but from it? For if God had promised vs nothing,
And indeed what hope can we have, but from it? For if God had promised us nothing,
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1854
or we knew it not, how could we haue any hope? and without hope there is nothing but impatiencie,
or we knew it not, how could we have any hope? and without hope there is nothing but impatiency,
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1855
and so no strength to beare any thing.
and so no strength to bear any thing.
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1856
So that al our strength is from the word, and in that respect from Sion, that is, the place, where it is publikely taught vs, that we might beleeue it,
So that all our strength is from the word, and in that respect from Sion, that is, the place, where it is publicly taught us, that we might believe it,
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1857
and so be strengthened by it.
and so be strengthened by it.
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1858
Thus though it be most true, yet few beleeue it, that when trouble comes, all their strength to beare it, must come from the knowledge and faith which they haue gotten from the word: Thus though it be most true, yet few believe it, that when trouble comes, all their strength to bear it, must come from the knowledge and faith which they have got from the word:
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1859
But without this they imagine that they shall beare things well enough;
But without this they imagine that they shall bear things well enough;
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1860
for they haue good hearts, and stout, and are not fearfull, as they say, they will not be daunted for a little:
for they have good hearts, and stout, and Are not fearful, as they say, they will not be daunted for a little:
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1861
they haue such and such meanes to trust vnto, and they will be merrie, and haue good companie,
they have such and such means to trust unto, and they will be merry, and have good company,
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1862
and passe away things lightly, and they shal not come neere their hearts greatly to trouble them:
and pass away things lightly, and they shall not come near their hearts greatly to trouble them:
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1863
and so they will beare them out well enough.
and so they will bear them out well enough.
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1864
And therfore wee see that when trouble comes, few giue themselues to thinke of that, which God hath promised in his word;
And Therefore we see that when trouble comes, few give themselves to think of that, which God hath promised in his word;
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1865
or doe determine to come more diligently vnto the word than before as though they beleeued that all their strength must come from thence.
or do determine to come more diligently unto the word than before as though they believed that all their strength must come from thence.
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1866
But whatsoeuer men imagine of their owne strength, this will be found true at the last, that all our courage is from the meanes of our saluation;
But whatsoever men imagine of their own strength, this will be found true At the last, that all our courage is from the means of our salvation;
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1867
and that all other confidence, that men haue from any thing els, sauing from them, wil deceiue them.
and that all other confidence, that men have from any thing Else, Saving from them, will deceive them.
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1868
For though they may stoutly beare out things for a time, yet in the end they will fall into great impatiencie and despaire,
For though they may stoutly bear out things for a time, yet in the end they will fallen into great impatiency and despair,
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or els into hardnes of heart and blockishnes, but as they shalbe strengthened by the free promises of God made in his word.
or Else into hardness of heart and blockishness, but as they shall strengthened by the free promises of God made in his word.
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For it is onely faith that will quench all the firie darts of the diuell, as the Apostle saith: For it is only faith that will quench all the firy darts of the Devil, as the Apostle Says:
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1871
whether he tempteth vs for our sinne in the time of our trouble, as the tempter will do, (for he is not so called without a cause) or he tempteth vs vnto sinne;
whither he tempts us for our sin in the time of our trouble, as the tempter will do, (for he is not so called without a cause) or he tempts us unto sin;
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1872
in all these temptations only by faith we stand, and that shall be as a shield, wholy to defend vs, and to quench the firie darts of the wicked, that is,
in all these temptations only by faith we stand, and that shall be as a shield, wholly to defend us, and to quench the firy darts of the wicked, that is,
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1873
euen those grieuous temptations, which otherwise are able to set soule and bodie on fire.
even those grievous temptations, which otherwise Are able to Set soul and body on fire.
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1874
But what faith can we haue, but from the word, and the free promises therein contained? therfore all our strength is from thence,
But what faith can we have, but from the word, and the free promises therein contained? Therefore all our strength is from thence,
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1875
and from the rest of Gods worship in Sion. The want of this faith hath pulled downe the hearts of the stoutest;
and from the rest of God's worship in Sion. The want of this faith hath pulled down the hearts of the Stoutest;
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1876
as al the Canaanites, seuen great and mightie nations, their hearts fainted them for feare of Ioshua, they had no means from Gods word to strengthen them in his defence.
as all the Canaanites, seuen great and mighty Nations, their hearts fainted them for Fear of Ioshua, they had no means from God's word to strengthen them in his defence.
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1877
And Saul the King of Israel, though he was a goodly man of stature, and of great courage,
And Saul the King of Israel, though he was a goodly man of stature, and of great courage,
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1878
yet when by the meanes of a witch he heard what should become of him, he died away for feare, and there was no strength in him.
yet when by the means of a witch he herd what should become of him, he died away for Fear, and there was no strength in him.
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1879
This made Achitophel and Iudas, both of them traytors to their masters, to destroy themselues;
This made Ahithophel and Iudas, both of them Traitors to their Masters, to destroy themselves;
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1880
when in their wicked proceedings the feare of Gods wrath was vpon them, they could haue no strength from God by meanes of his word.
when in their wicked proceedings the Fear of God's wrath was upon them, they could have no strength from God by means of his word.
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1881
This also made Cain to become a vagabond, and a runnagate, so that his conscience would not let him be quiet in any place, This also made Cain to become a vagabond, and a runagate, so that his conscience would not let him be quiet in any place,
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1882
because he had committed a most horrible sinne, and did not repent him, and so could looke for no fauour or protection from God in that case.
Because he had committed a most horrible sin, and did not Repent him, and so could look for no favour or protection from God in that case.
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1883
And this causeth many of the wicked to tremble and shake as a leafe, as the King of Babylon did when he was in the middest of his prophane cups drinking and swilling, and Felix also in all his great pompe and brauerie;
And this Causes many of the wicked to tremble and shake as a leaf, as the King of Babylon did when he was in the midst of his profane cups drinking and swilling, and Felix also in all his great pomp and bravery;
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1884
because they were void of faith, whē the one saw the iudgmēts of God against him,
Because they were void of faith, when the one saw the Judgments of God against him,
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1885
and the other heard of them;
and the other herd of them;
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1886
and so they could haue no strength from his word, which they did neither beleeue, nor know.
and so they could have no strength from his word, which they did neither believe, nor know.
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1887
And this want of the knowledge and faith in the word of God, is the cause of all the weaknesses,
And this want of the knowledge and faith in the word of God, is the cause of all the Weaknesses,
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1888
and impatiencie that hath appeared in Gods children, and of all their feares:
and impatiency that hath appeared in God's children, and of all their fears:
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1889
euen that they haue not been sufficiently perswaded of the forgiuenes of their sinnes, and of Gods fauour,
even that they have not been sufficiently persuaded of the forgiveness of their Sins, and of God's favour,
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1890
and that hee hath a care of them, and will diminish their griefe and paine in his good time,
and that he hath a care of them, and will diminish their grief and pain in his good time,
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1891
and giue them patience, and lay no more vpon them than they shall be able to beare,
and give them patience, and lay no more upon them than they shall be able to bear,
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1892
and that he will turne all vnto their good in the end: and so they haue not bin sufficiently strengthened by the word.
and that he will turn all unto their good in the end: and so they have not been sufficiently strengthened by the word.
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1893
For when they haue come to this by hearing, and reading, and meditating vpon Gods word,
For when they have come to this by hearing, and reading, and meditating upon God's word,
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1894
and by praier, then haue they felt themselues strengthened to beare all things, and not before,
and by prayer, then have they felt themselves strengthened to bear all things, and not before,
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1895
and then onely in that measure that they haue attained vnto this perswasion, and haue been thus strengthened by the meanes of Gods worship in Sion.
and then only in that measure that they have attained unto this persuasion, and have been thus strengthened by the means of God's worship in Sion.
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1896
We may see both these in the example of Iob, who is a patterne both of great weaknes, & of great strength: We may see both these in the Exampl of Job, who is a pattern both of great weakness, & of great strength:
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1897
in the weaknes of his faith, and before that he was sufficiently strengthened by the word, he fell into great impatiencie,
in the weakness of his faith, and before that he was sufficiently strengthened by the word, he fell into great impatiency,
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1898
and cursed the time that euer he was borne, saying, Let the day perish, wherein I was borne, and the night, wherein it was said, there is a manchilde borne, and so goeth on,
and cursed the time that ever he was born, saying, Let the day perish, wherein I was born, and the night, wherein it was said, there is a Manchild born, and so Goes on,
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1899
and saith much to that effect.
and Says much to that Effect.
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1900
See whether a mans weaknes will carrie him, if he haue no strength frō the word,
See whither a men weakness will carry him, if he have no strength from the word,
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1901
yea though hee be a very good man, as Iob was.
yea though he be a very good man, as Job was.
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1902
But when hee was sufficiently strengthened by the word of God, and had the feeling of it in his heart, hee was able to beare all things:
But when he was sufficiently strengthened by the word of God, and had the feeling of it in his heart, he was able to bear all things:
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1903
as not only when he said, The Lord hath giuen, and the Lord hath taken it, blessed be the name of the Lord:
as not only when he said, The Lord hath given, and the Lord hath taken it, blessed be the name of the Lord:
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1904
but when in greater affliction hee said, If the Lord kill me, yet I will put my trus in him.
but when in greater affliction he said, If the Lord kill me, yet I will put my trus in him.
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1905
And also, I am sure that my redeemer liueth, and I shall see him, and mine eyes behold him, and none other for me.
And also, I am sure that my redeemer lives, and I shall see him, and mine eyes behold him, and none other for me.
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1906
See againe what we shall be able to beare, when wee haue gotten sufficient strength of faith and patience from the word,
See again what we shall be able to bear, when we have got sufficient strength of faith and patience from the word,
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1907
though wee were neuer so weake before.
though we were never so weak before.
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1908
Seeing it is so, wee may well know in this visitation of the plague (if it should come among vs) from whence wee must haue strength to beare it;
Seeing it is so, we may well know in this Visitation of the plague (if it should come among us) from whence we must have strength to bear it;
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1909
yea and any other triall also, that now or hereafter God shall lay vpon vs;
yea and any other trial also, that now or hereafter God shall lay upon us;
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1910
euen from his word, and from that faith and hope that wee haue gotten from thence:
even from his word, and from that faith and hope that we have got from thence:
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1911
and so much strength assuredly shall we haue, as we haue true faith: and without that wee can haue none;
and so much strength assuredly shall we have, as we have true faith: and without that we can have none;
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1912
& the weaknes of our faith is the cause of little strength.
& the weakness of our faith is the cause of little strength.
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1913
This should make all of vs diligent to come to the Church, and to see that we haue cause to doe, as wee now doe:
This should make all of us diligent to come to the Church, and to see that we have cause to do, as we now do:
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1914
not onely to come and pray, that God would turne away his heauie hand;
not only to come and pray, that God would turn away his heavy hand;
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1915
but to heare his word carefully, that by it wee might grow in faith and hope,
but to hear his word carefully, that by it we might grow in faith and hope,
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1916
and so receiue strength, to beare whatsoeuer God shall lay vpon vs. In so much that if a man had no care before,
and so receive strength, to bear whatsoever God shall lay upon us In so much that if a man had no care before,
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1917
now he had neede to begin; and hee that was diligent before, must be more diligent now;
now he had need to begin; and he that was diligent before, must be more diligent now;
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1918
for he hath need of greater strength:
for he hath need of greater strength:
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1919
and to prouoke all his family to come, that they also might be strengthened with him against the day of trouble:
and to provoke all his family to come, that they also might be strengthened with him against the day of trouble:
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1920
els if affliction doe come among them, their weaknes and impatiencie may trouble him:
Else if affliction do come among them, their weakness and impatiency may trouble him:
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1921
whereas if he haue gottē any strength of faith, he shall haue it not for himselfe alone,
whereas if he have got any strength of faith, he shall have it not for himself alone,
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1922
but his strength shall doe them much good: and all of them being strong in faith, one shall comfort and vphold another:
but his strength shall do them much good: and all of them being strong in faith, one shall Comfort and uphold Another:
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1923
For in all companies, the more strength that euery one of them hath, the better shall it be for them all.
For in all companies, the more strength that every one of them hath, the better shall it be for them all.
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1924
And let not men deferre vntil Gods hand be vpon them, and thinke, that they will get strength then:
And let not men defer until God's hand be upon them, and think, that they will get strength then:
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1925
for when they haue done all that they can, they shall finde that they haue strength little enough, to wrastle with the paines of their bodie, and temptations of their minde: for when they have done all that they can, they shall find that they have strength little enough, to wrestle with the pains of their body, and temptations of their mind:
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1926
euen with the prince of the darknes of the world, & with spiritual wickednesses, and that in the matter of our saluation:
even with the Prince of the darkness of the world, & with spiritual Wickednesses, and that in the matter of our salvation:
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1927
so that when wee haue the whole and complet armour of Christians vpon vs, euen our loynes girt about with the girdle of truth,
so that when we have the Whole and complete armour of Christians upon us, even our loins girded about with the girdle of truth,
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1928
and the breastplate of righteousnes, and our feete shod with the preparation of the Gospell of peace,
and the breastplate of righteousness, and our feet shod with the preparation of the Gospel of peace,
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1929
and the shield of faith, and the helmet of saluation, and the sword of the spirit;
and the shield of faith, and the helmet of salvation, and the sword of the Spirit;
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1930
yet we shall haue much adoe to resist in the euill day, and hauing finished all things to stand fast.
yet we shall have much ado to resist in the evil day, and having finished all things to stand fast.
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1931
Besides, it is not wisedom for a man to defer to seek for any thing then when he should need it:
Beside, it is not Wisdom for a man to defer to seek for any thing then when he should need it:
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1932
in worldly matters we would be glad to haue them before-hand; let vs bee as carefull for our soules:
in worldly matters we would be glad to have them beforehand; let us be as careful for our Souls:
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1933
and so I pray you for the loue of Christ, and of your owne soules, not only to come still,
and so I pray you for the love of christ, and of your own Souls, not only to come still,
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1934
but to profit by your comming, as much as you can, to get strength against trouble from Sion:
but to profit by your coming, as much as you can, to get strength against trouble from Sion:
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euen from this place of Gods seruice, where it is to bee had.
even from this place of God's service, where it is to be had.
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Otherwise it will come to passe, that besides many great weaknesses that you must needes fall into, this shall be a grieuous accusation to your consciences, to think,
Otherwise it will come to pass, that beside many great Weaknesses that you must needs fallen into, this shall be a grievous accusation to your Consciences, to think,
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& to complaine somewhat too late, Oh how might I haue strengthened my self against these euill daies,
& to complain somewhat too late, O how might I have strengthened my self against these evil days,
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if I had made more account of the word? if I had come to it more diligently,
if I had made more account of the word? if I had come to it more diligently,
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& profited by it more effectually? but alas, now what great weaknes of faith is in me? how full of distrust,
& profited by it more effectually? but alas, now what great weakness of faith is in me? how full of distrust,
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1940
and of impatiencie am I? how am I out of all hope, because I haue neglected the meanes of my strength? Let euery one therefore examine his owne strength,
and of impatiency am I? how am I out of all hope, Because I have neglected the means of my strength? Let every one Therefore examine his own strength,
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1941
and according to the great weaknes that he findeth in himself, so let him make more account of comming to the word;
and according to the great weakness that he finds in himself, so let him make more account of coming to the word;
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1942
and let them now, whilest they haue time, giue themselues plentifully to the reading and meditating of the sweet and comfortable promises of the same at home in their houses, that they and theirs may get as much strength therby as they may, against the time of neede.
and let them now, whilst they have time, give themselves plentifully to the reading and meditating of the sweet and comfortable promises of the same At home in their houses, that they and theirs may get as much strength thereby as they may, against the time of need.
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1943
And as this is our strength, so it must be the strength of all our brethren:
And as this is our strength, so it must be the strength of all our brothers:
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1944
and therfore as Dauid willeth them here to pray for him, that God would strengthen him out of Sion, that is, by the word, which he had heard there, that now God would call it into his remembrance,
and Therefore as David wills them Here to pray for him, that God would strengthen him out of Sion, that is, by the word, which he had herd there, that now God would call it into his remembrance,
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and confirme his faith by it:
and confirm his faith by it:
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1946
So wee must pray for them, that with this visitaion of the plague, they may still haue his word among them,
So we must pray for them, that with this visitaion of the plague, they may still have his word among them,
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1947
and that it may be diligently preached:
and that it may be diligently preached:
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1948
and to that end, that the Lord would watch ouer, and preserue his faithfull Ministers, the preachers of his word,
and to that end, that the Lord would watch over, and preserve his faithful Ministers, the Preachers of his word,
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1949
as the chiefe captaines that should incourage & strengthen the rest:
as the chief Captains that should encourage & strengthen the rest:
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1950
and that the people may reuerently esteeme of the word, and of them for the words sake,
and that the people may reverently esteem of the word, and of them for the words sake,
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& so be careful of thē, and of their liues. And that all would willingly come to the word, that may:
& so be careful of them, and of their lives. And that all would willingly come to the word, that may:
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1952
and they that are sicke, or shut vp and cannot, that God would forgive them their negligent hearing of his word in time past, whereby they might haue gotten more strength:
and they that Are sick, or shut up and cannot, that God would forgive them their negligent hearing of his word in time past, whereby they might have got more strength:
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and that hee would blesse that that they heard heretofore, that by it they may be strengthened,
and that he would bless that that they herd heretofore, that by it they may be strengthened,
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and by it be assured of the forgiuenes of their sinnes, and may haue hope of eternal life,
and by it be assured of the forgiveness of their Sins, and may have hope of Eternal life,
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1955
and so patiently abide whatsoeuer God shall lay vpon thē:
and so patiently abide whatsoever God shall lay upon them:
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1956
and further to pray, that the seed of Gods word, that hath been sowen in the furrowes of their harts, may now appeare in them to their owne comfort,
and further to pray, that the seed of God's word, that hath been sown in the furrows of their hearts, may now appear in them to their own Comfort,
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1957
and the incouragement of others, and all patience, and hope, and ioy of the holy Ghost:
and the encouragement of Others, and all patience, and hope, and joy of the holy Ghost:
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And also that they might be stirred vp to reade it diligently, and carefully to meditate vpon it,
And also that they might be stirred up to read it diligently, and carefully to meditate upon it,
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1959
and haue wisedome to applie it to themselues, that so they may haue sufficient strength thereby.
and have Wisdom to apply it to themselves, that so they may have sufficient strength thereby.
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1960
Thus shall it come to passe, that though wee cannot visit them that are sicke according to our desire,
Thus shall it come to pass, that though we cannot visit them that Are sick according to our desire,
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1961
for feare of the infection, to comfort them in presence by the word of God in our mouthes;
for Fear of the infection, to Comfort them in presence by the word of God in our mouths;
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1962
yet we may pray for them, that God would through the inward working of his holy spirit, strengthen them by that good word of his, which they haue heard before.
yet we may pray for them, that God would through the inward working of his holy Spirit, strengthen them by that good word of his, which they have herd before.
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That if it shall please God to take thē out of this world, that they may walke in the strength of that spirituall foode, which they haue already receiued vnto the kingdome of heauen:
That if it shall please God to take them out of this world, that they may walk in the strength of that spiritual food, which they have already received unto the Kingdom of heaven:
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euen as Elijah the Prophet walked in the strength of his corporall foode fortie daies and fortie nights vnto Horeb the mount of God. even as Elijah the Prophet walked in the strength of his corporal food fortie days and fortie nights unto Horeb the mount of God.
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1965
And though in speaking of the strength that is to be had in Sion, wee haue specially stood vpon the strength that wee haue from the word:
And though in speaking of the strength that is to be had in Sion, we have specially stood upon the strength that we have from the word:
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1966
yet we exclude not the Sacraments, & prayer, but include them rather, as parts of Gods worship,
yet we exclude not the Sacraments, & prayer, but include them rather, as parts of God's worship,
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and meanes also from whence wee must receiue strength against trouble. For the Sacraments are as seales to confirme vs in the truth of Gods promises,
and means also from whence we must receive strength against trouble. For the Sacraments Are as Seals to confirm us in the truth of God's promises,
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1968
and we must vse them to that end: and by the prayers of the Church both the Word and the Sacraments are fruitfull,
and we must use them to that end: and by the Prayers of the Church both the Word and the Sacraments Are fruitful,
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1969
and of force to strengthen vs:
and of force to strengthen us:
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1970
therefore whilest wee may, wee must vse them also, and make this account of them, that by them wee may get sufficient strength for all troubles that shall befall vs. And let vs know assuredly, that how much we haue or shall faile in the vse of either of these,
Therefore whilst we may, we must use them also, and make this account of them, that by them we may get sufficient strength for all Troubles that shall befall us And let us know assuredly, that how much we have or shall fail in the use of either of these,
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1971
so much may we iustly faile of strength:
so much may we justly fail of strength:
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1972
and the more we vse them, the more shall we haue strength, and be able to beare any thing.
and the more we use them, the more shall we have strength, and be able to bear any thing.
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1973
In this respect againe I beseech you, that you would come diligently to the Church, that yee may bee partakers of common prayers there, that so by them also yee may be strengthened.
In this respect again I beseech you, that you would come diligently to the Church, that ye may be partakers of Common Prayers there, that so by them also ye may be strengthened.
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1974
For God hath made a speciall promise vnto many, that he will be in the middest of them:
For God hath made a special promise unto many, that he will be in the midst of them:
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1975
and besides these, wee must giue our selues vnto priuate prayer in our families, that we and they may haue strength thereby to beare all afflictions:
and beside these, we must give our selves unto private prayer in our families, that we and they may have strength thereby to bear all afflictions:
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1976
and euery man and woman pray often by themselues, for this is a speciall meanes to haue faith and all other good gifts of God increased in vs:
and every man and woman pray often by themselves, for this is a special means to have faith and all other good Gifts of God increased in us:
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1977
for Christ hath promised to giue to thē that aske, therfore now all should stirre vp themselues to all kinde of prayer, that wee might doe,
for christ hath promised to give to them that ask, Therefore now all should stir up themselves to all kind of prayer, that we might do,
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1978
as the Apostle willeth vs, namely, Pray alwaies with all manner prayer and supplication in the spirit;
as the Apostle wills us, namely, Pray always with all manner prayer and supplication in the Spirit;
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1979
and watch thereunto with all perseuerance and supplication: and watch thereunto with all perseverance and supplication:
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1980
for this is one of the parts of the spirituall armour, whereby we are strengthened against our spiritual enemies:
for this is one of the parts of the spiritual armour, whereby we Are strengthened against our spiritual enemies:
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1981
and this is placed last, as the greatest, and as that from whence al the other haue their force.
and this is placed last, as the greatest, and as that from whence all the other have their force.
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1982
And he speaketh of all manner of prayer, to that end that we might vse them all,
And he speaks of all manner of prayer, to that end that we might use them all,
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1983
as publikely and priuately, with our selues, and with others, that so God might blesse some or all of them,
as publicly and privately, with our selves, and with Others, that so God might bless Some or all of them,
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1984
for the strengthening of vs. And let vs pray for them that are sick, who it may bee now in great paine and weaknes cannot pray for themselues, that they might haue the fruite of their owne former prayers,
for the strengthening of us And let us pray for them that Are sick, who it may be now in great pain and weakness cannot pray for themselves, that they might have the fruit of their own former Prayers,
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1985
and of others for them, that so they might be strengthened from Sion: that is, from the means of Gods worship there vsed.
and of Others for them, that so they might be strengthened from Sion: that is, from the means of God's worship there used.
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1986
Which God grant for Christ Iesus his sake. Amen.
Which God grant for christ Iesus his sake. Amen.
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1987
THE NINTH SERMON vpon the third verse. Let him remember all thine offerings, and turne thy burnt offerings into ashes. Selah.
THE NINTH SERMON upon the third verse. Let him Remember all thine offerings, and turn thy burned offerings into Ashes. Selac.
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1988
HEre the people continue to pray for their king, namely, that God would remēber al his offerings, and turne his burnt offerings into ashes.
Here the people continue to pray for their King, namely, that God would Remember all his offerings, and turn his burned offerings into Ashes.
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In which their meaning is, that hee would fauourably accept the prayers that hee had made,
In which their meaning is, that he would favourably accept the Prayers that he had made,
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1990
and the sacrifices that he had offered, and al the gifts and oblations that (according to the manner of those times) he had brought vnto God:
and the Sacrifices that he had offered, and all the Gifts and Oblations that (according to the manner of those times) he had brought unto God:
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1991
and generally what seruice soeuer he had done for the successe and blessing of God in this action,
and generally what service soever he had done for the success and blessing of God in this actium,
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1992
before he went to the warre, that he would graciously receiue it, and that now he would by the effect,
before he went to the war, that he would graciously receive it, and that now he would by the Effect,
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1993
and by his defence, successe, and blessing, shew that he had done so in deed. So that there are two parts of this prayer:
and by his defence, success, and blessing, show that he had done so in deed. So that there Are two parts of this prayer:
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1994
in the former they pray that God would fauourably remember what seruice he had done to him and accept of it:
in the former they pray that God would favourably Remember what service he had done to him and accept of it:
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1995
in the latter, that he would shew by his dealing in this matter betweene him and his enemies in the course of his prouidence, that he had done so in deed.
in the latter, that he would show by his dealing in this matter between him and his enemies in the course of his providence, that he had done so in deed.
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1996
For in praying that he would turne his burnt offrings into ashes, they haue respect vnto that which God had done in time past,
For in praying that he would turn his burned offerings into Ashes, they have respect unto that which God had done in time past,
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Page 103
1997
namely, with fire from heauen he had consumed the offrings of some that haue been made to him;
namely, with fire from heaven he had consumed the offerings of Some that have been made to him;
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Page 103
1998
whereby he did sufficiently declare as by a demonstratiue token, that he allowed of them, and had heard their prayers, that they offered with them.
whereby he did sufficiently declare as by a demonstrative token, that he allowed of them, and had herd their Prayers, that they offered with them.
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Page 103
1999
According to this the people pray here, that God would by some signe or token shew that he had receiued them.
According to this the people pray Here, that God would by Some Signen or token show that he had received them.
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Page 103
2000
Let him remember: that is, we would to God that he would remember, or we beseech him to remember what seruice hath been done to him, Let him Remember: that is, we would to God that he would Remember, or we beseech him to Remember what service hath been done to him,
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2001
for the obtaining of his fauour: and not only remember, but with fauour and acceptation: wherein they speake according to mans capacity:
for the obtaining of his favour: and not only Remember, but with favour and acceptation: wherein they speak according to men capacity:
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Page 103
2002
for all things are present with God, and he forgetteth nothing that is done to him,
for all things Are present with God, and he forgetteth nothing that is done to him,
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Page 103
2003
yea, all things that all men euer haue done, are continually before him.
yea, all things that all men ever have done, Are continually before him.
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Page 104
2004
But as among men, if we haue a suite to some great person, and when we make it, that we might speede the better, we bring some present vnto him also:
But as among men, if we have a suit to Some great person, and when we make it, that we might speed the better, we bring Some present unto him also:
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Page 104
2005
and afterwards when wee are gone, we wish that he would remember vs, and our suite,
and afterwards when we Are gone, we wish that he would Remember us, and our suit,
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Page 104
2006
and our gifts, & deale with vs accordingly:
and our Gifts, & deal with us accordingly:
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Page 104
2007
So they desire that God would think vpon him, and vpon his suites that he made,
So they desire that God would think upon him, and upon his suits that he made,
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Page 104
2008
and the gifts that hee brought, and deale with him in mercy thereafter. Some doe reade this text otherwise, but it tends all to one ende:
and the Gifts that he brought, and deal with him in mercy thereafter. some do read this text otherwise, but it tends all to one end:
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2009
namely that God would smell his gifts.
namely that God would smell his Gifts.
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Page 104
2010
Because that in the time of the lawe vnto their oblations there was by the commandement of God, some incense adioyned & burnt, as Moses setteth it down.
Because that in the time of the law unto their Oblations there was by the Commandment of God, Some incense adjoined & burned, as Moses sets it down.
p-acp cst p-acp dt n1 pp-f dt n1 p-acp po32 n2 a-acp vbds p-acp dt n1 pp-f np1, d n1 vvn cc vvn, c-acp np1 vvz pn31 a-acp.
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Page 104
2011
When any shall offer a meat offering vnto the Lord, his offering shall be of fine flower, When any shall offer a meat offering unto the Lord, his offering shall be of fine flower,
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2012
and he shall powre oyle vpon it, and put incense thereon:
and he shall pour oil upon it, and put incense thereon:
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2013
and shall bring it vnto Aarons sonnes the Priests, and he shal take thence his handfull of the floure,
and shall bring it unto Aaron's Sons the Priests, and he shall take thence his handful of the flower,
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2014
and of the oyle with all the incense, and the Priest shall burne it for a memorial vpon the altar. and of the oil with all the incense, and the Priest shall burn it for a memorial upon the altar.
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Page 104
2015
Which was to teach them (according to the dispensation of those times) that as incense & perfume doth delight the senses of men;
Which was to teach them (according to the Dispensation of those times) that as incense & perfume does delight the Senses of men;
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Page 104
2016
so God would be well pleased with that which they offered according to his word for Christs sake, in whose mediation it should be as it were perfumed.
so God would be well pleased with that which they offered according to his word for Christ sake, in whose mediation it should be as it were perfumed.
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2017
For he is that Angell that S. Iohn speaketh of, who stoode before the altar, hauing a golden censer, and much odors was giuen vnto him, that he should offer with the prayers of all the Saints vpon the golden altar, which is before the throne:
For he is that Angel that S. John speaks of, who stood before the altar, having a golden censer, and much odours was given unto him, that he should offer with the Prayers of all the Saints upon the golden altar, which is before the throne:
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2018
and the smoke of the odours with the prayers of the Saints went vp before God out of the Angels hand: and the smoke of the odours with the Prayers of the Saints went up before God out of the Angels hand:
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Page 104
2019
whereby was shewed, that in his mediation, and in the vertue of his prayers, all the prayers and seruices of Gods Saints are accepted: whereby was showed, that in his mediation, and in the virtue of his Prayers, all the Prayers and services of God's Saints Are accepted:
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Page 104
2020
incense then was vsed to confirme & nourish in them the faith of this doctrine, which was not so cleerely reuealed to them,
incense then was used to confirm & nourish in them the faith of this Doctrine, which was not so clearly revealed to them,
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2021
as it is to vs now in the Gospell;
as it is to us now in the Gospel;
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Page 104
2022
where we haue many gracious promises made, that whatsoeuer we aske in the name of Christ according to his will, he wil grant it vnto vs. Whereunto now they haue respect in these words of their prayer,
where we have many gracious promises made, that whatsoever we ask in the name of christ according to his will, he will grant it unto us Whereunto now they have respect in these words of their prayer,
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Page 104
2023
when they pray that God would smell his gifts, that is, fauourably accept the seruice done.
when they pray that God would smell his Gifts, that is, favourably accept the service done.
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Page 104
2024
And according to this phrase of speech it is said of the sacrifice of Noah; that he after the flood built an altar vnto the Lord, and tooke of euery cleane beast,
And according to this phrase of speech it is said of the sacrifice of Noah; that he After the flood built an altar unto the Lord, and took of every clean beast,
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Page 105
2025
and of euery cleane foule, and offered burnt offerings vpon the altar:
and of every clean foul, and offered burned offerings upon the altar:
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Page 105
2026
and the Lord smelled a sauour of rest, & the Lord said in his heart, I will henceforth curse the ground no more for mans cause.
and the Lord smelled a savour of rest, & the Lord said in his heart, I will henceforth curse the ground no more for men cause.
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Page 105
2027
The Lord did smell, that is, he did accept the sacrifices that were offered, and so he was pacified,The Lord did smell, that is, he did accept the Sacrifices that were offered, and so he was pacified,
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Page 105
2028
and his anger did cease, which for the sinne of man was kindled iustly before, and caused the world to be drowned:
and his anger did cease, which for the sin of man was kindled justly before, and caused the world to be drowned:
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Page 105
2029
but now his anger being staied, he said, that he would no more smite all things liuing as he had done.
but now his anger being stayed, he said, that he would no more smite all things living as he had done.
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2030
According to this kind of speech vsuall in the Scripture, they pray, that God would bee well pleased with his prayers and seruice done vnto him.
According to this kind of speech usual in the Scripture, they pray, that God would be well pleased with his Prayers and service done unto him.
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Page 105
2031
By this then we see, that the prayers that we make to God at any time,
By this then we see, that the Prayers that we make to God At any time,
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2032
and the seruices which wee owe vnto him, are not for the time present only,
and the services which we owe unto him, Are not for the time present only,
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2033
whilest they are a doing (as some other things which perish with the vse of them) but they are also for the time to come:
whilst they Are a doing (as Some other things which perish with the use of them) but they Are also for the time to come:
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2034
and God doth remēber them when they be past, and will blesse vs for them thereafter:
and God does Remember them when they be past, and will bless us for them thereafter:
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2035
and we may pray to God in faith that he would so doe, and are by this example taught to doe it with comfort.
and we may pray to God in faith that he would so do, and Are by this Exampl taught to do it with Comfort.
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2036
So that as incense burnt, or a perfume that is made, leaueth a good smell behind it,
So that as incense burned, or a perfume that is made, Leaveth a good smell behind it,
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2037
and the sweet sauours of it may be felt in the place where it was made a good while after:
and the sweet savours of it may be felt in the place where it was made a good while After:
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2038
so our prayers and seruice done in faith are so acceptable vnto God for Christs sake, that they leaue a sauour of rest behind them before God for vs, that hee may remember them, and vs for them.
so our Prayers and service done in faith Are so acceptable unto God for Christ sake, that they leave a savour of rest behind them before God for us, that he may Remember them, and us for them.
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2039
So that many dayes after, we may think of it with ioy and delight, that we haue done so and so vnto God,
So that many days After, we may think of it with joy and delight, that we have done so and so unto God,
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2040
and pray him to remember it, and be assured that hee will doe so.
and pray him to Remember it, and be assured that he will do so.
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2041
This is a great mercy in God, that hee wil thus vouchsafe to remember vs and our poore seruices,
This is a great mercy in God, that he will thus vouchsafe to Remember us and our poor services,
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2042
and a great comfort to vs, to know that he doth so.
and a great Comfort to us, to know that he does so.
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2043
Therefore euen as the sinnes of men, that haue been done long since, God remembreth them,
Therefore even as the Sins of men, that have been done long since, God Remember them,
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2044
and will punish them in time;
and will Punish them in time;
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2045
and though men when they haue done them, forget them, and so make no account of them to repent them of them in time,
and though men when they have done them, forget them, and so make no account of them to Repent them of them in time,
cc cs n2 c-crq pns32 vhb vdn pno32, vvb pno32, cc av vvb dx n1 pp-f pno32 pc-acp vvi pno32 pp-f pno32 p-acp n1,
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2046
but go on securely and carelesly, as it is said of prophane Esau, when he had sold his birth-right,
but go on securely and carelessly, as it is said of profane Esau, when he had sold his birthright,
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2047
and so to satisfie his appetite for the time present, had departed from the greatest testimony of Gods fauour that he had, he did eate and drinke,
and so to satisfy his appetite for the time present, had departed from the greatest testimony of God's favour that he had, he did eat and drink,
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2048
and rose vp, and went his way; so he contemned his birth-right: he was as merry as euer he was before, and forgat what he had done:and rose up, and went his Way; so he contemned his birthright: he was as merry as ever he was before, and forgot what he had done:
cc vvd a-acp, cc vvd po31 n1; av pns31 vvd po31 n1: pns31 vbds a-acp j c-acp av pns31 vbds a-acp, cc vvd r-crq pns31 vhd vdn:
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2049
yet God did remember it well enough, and did punish him for it, for he was afterwards depriued of the blessing of his father, and of God.
yet God did Remember it well enough, and did Punish him for it, for he was afterwards deprived of the blessing of his father, and of God.
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2050
So it is said in the Psalme of al those that are companions with theeues,
So it is said in the Psalm of all those that Are Sodales with thieves,
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2051
and with adulterers, and of all the wicked, These things hast thou done, & I held my tongue,
and with Adulterers, and of all the wicked, These things hast thou done, & I held my tongue,
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2052
therfore thou thoughtest that I was like thee: Therefore thou thoughtest that I was like thee:
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2053
because God did not presently punish them, they forgat their sins, and thought that God did so too:
Because God did not presently Punish them, they forgot their Sins, and Thought that God did so too:
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2054
but he answereth, I will reproue thee, and set them in order before thee: that is, hee doth both know and remember euery thing that they haue done;
but he Answers, I will reprove thee, and Set them in order before thee: that is, he does both know and Remember every thing that they have done;
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2055
for he will set them in order before them, and punish them for them; and so cause them also to remember them in time:
for he will Set them in order before them, and Punish them for them; and so cause them also to Remember them in time:
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2056
as wee see here it is said of the crie of Sodome, that it was very great,
as we see Here it is said of the cry of Sodom, that it was very great,
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2057
and that God did heare it, and remember it, and sent his Angels to destroy them for it:
and that God did hear it, and Remember it, and sent his Angels to destroy them for it:
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2058
They continued in their sinnes, and God did patiently suffer them, but at the last in sending fire and brimstone from heauen vpon them to consume them, hee did sufficiently declare to the whole world, that he did remember them.
They continued in their Sins, and God did patiently suffer them, but At the last in sending fire and brimstone from heaven upon them to consume them, he did sufficiently declare to the Whole world, that he did Remember them.
pns32 vvd p-acp po32 n2, cc np1 vdd av-j vvi pno32, cc-acp p-acp dt ord p-acp vvg n1 cc n1 p-acp n1 p-acp pno32 pc-acp vvi pno32, pns31 vdd av-j vvi p-acp dt j-jn n1, cst pns31 vdd vvi pno32.
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So doth he remember all the seruices which men doe vnto him at any time, So does he Remember all the services which men do unto him At any time,
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and they are euer present before him, and he neuer forgetteth any, and wil blesse them for the same in time.
and they Are ever present before him, and he never forgetteth any, and will bless them for the same in time.
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And though he defer this blessing of his, and do not presently reward vs for our seruice,
And though he defer this blessing of his, and do not presently reward us for our service,
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or deliuer vs when wee haue prayed vnto him: yet we must not thinke that therefore he forgetteth vs, and what we haue done,
or deliver us when we have prayed unto him: yet we must not think that Therefore he forgetteth us, and what we have done,
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as though we had lost our labour: which the diuel through our vnbeleefe is ready to suggest vnto vs;
as though we had lost our labour: which the Devil through our unbelief is ready to suggest unto us;
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as we see how Dauid breaketh out into such words, How long wilt thou forget me O Lord for euer? How long wilt thou hide thy face from me? Where he complaineth, that because God did not presently deliuer him from his enemies, according to that that he prayed for; as we see how David breaks out into such words, How long wilt thou forget me Oh Lord for ever? How long wilt thou hide thy face from me? Where he Complaineth, that Because God did not presently deliver him from his enemies, according to that that he prayed for;
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therefore God had forgotten him, and did not see him.
Therefore God had forgotten him, and did not see him.
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For we by reason of infidelity are ready to iudge of God, as of mortall men:
For we by reason of infidelity Are ready to judge of God, as of Mortal men:
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if we haue put vp any request vnto them, and haue not a present dispatch of our suites, we are ready to think that they haue other waightier busines which haue put our matter out of their heads,
if we have put up any request unto them, and have not a present dispatch of our suits, we Are ready to think that they have other Weightier business which have put our matter out of their Heads,
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and so we and all our busines is forgotten. So are we ready to iudge of God, but it is not so:
and so we and all our business is forgotten. So Are we ready to judge of God, but it is not so:
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for he remembreth the prayers that al men make according to his will, and all faithfull seruices done vnto him, for he Remember the Prayers that all men make according to his will, and all faithful services done unto him,
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& wil therfore blesse them in time to come.
& will Therefore bless them in time to come.
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Thus saith the Lord of himselfe, I haue surely seene the trouble of my people which are in Egypt,
Thus Says the Lord of himself, I have surely seen the trouble of my people which Are in Egypt,
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and haue heard their crie, because of their taske-masters, and know their sorrowes:
and have herd their cry, Because of their taskmasters, and know their sorrows:
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therefore I am come down to deliuer them out of the hand of the Egyptians, &c. They had been a long time in great trouble,Therefore I am come down to deliver them out of the hand of the egyptians, etc. They had been a long time in great trouble,
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and had cried often vnto God, & he did not only heare them, but remember them,
and had cried often unto God, & he did not only hear them, but Remember them,
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and came downe to deliuer them. And this was that which the Angel that came vnto Cornelius said vnto him.
and Come down to deliver them. And this was that which the Angel that Come unto Cornelius said unto him.
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Thy prayers and thine almes are come vp into remembrance before God: Thy Prayers and thine alms Are come up into remembrance before God:
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now therefore send men to Ioppa, and call for Simon, whose surname is Peter, and he shall tell thee what thou oughtest to do. now Therefore send men to Joppa, and call for Simon, whose surname is Peter, and he shall tell thee what thou Ought to do.
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So al the seruice that he had done vnto God, and duties of loue vnto men for Gods sake were not forgotten, but God did remember them,
So all the service that he had done unto God, and duties of love unto men for God's sake were not forgotten, but God did Remember them,
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and sent an Angell vnto him to tell him so, and to reward him for them by sending Peter vnto him to instruct him and his family in the waies of their saluation:
and sent an Angel unto him to tell him so, and to reward him for them by sending Peter unto him to instruct him and his family in the ways of their salvation:
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and (that I might vse the words of Peter himselfe) to speake words vnto them, whereby both hee and all his househoulde should be saued.
and (that I might use the words of Peter himself) to speak words unto them, whereby both he and all his househoulde should be saved.
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According to this doctrine Dauid teacheth them here to pray, that God would remember what he had done, and what seruice he had performed vnto him,
According to this Doctrine David Teaches them Here to pray, that God would Remember what he had done, and what service he had performed unto him,
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and that the very smell of it (as it were) might stil be before him.
and that the very smell of it (as it were) might still be before him.
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From hence we may be assured, that God remembreth what all of vs haue done from our birth vnto this day,
From hence we may be assured, that God Remember what all of us have done from our birth unto this day,
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for he wil iudge vs al according to our workes, and that that we haue done in this world;
for he will judge us all according to our works, and that that we have done in this world;
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and they are all written in his booke (which at the last day shall be laid open) be they good or bad.
and they Are all written in his book (which At the last day shall be laid open) be they good or bad.
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If wee haue done euill, and carelesly forgotten it, and will not remember it, to repent vs of it in due time;
If we have done evil, and carelessly forgotten it, and will not Remember it, to Repent us of it in due time;
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God he doth, and will remember it, to punish vs for it in time.
God he does, and will Remember it, to Punish us for it in time.
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If we haue done any thing well, and haue prayed to him, and serued him in a good conscience,
If we have done any thing well, and have prayed to him, and served him in a good conscience,
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and done good to our brethren for his sake, hee remembreth all those things also, to blesse vs for them, and we may be assured that our labours shall not be in vaine in the Lord.
and done good to our brothers for his sake, he Remember all those things also, to bless us for them, and we may be assured that our labours shall not be in vain in the Lord.
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To come to this particular hand of God, that is now very heauie vpō vs;
To come to this particular hand of God, that is now very heavy upon us;
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he doth sufficiently shew thereby to all that are not wilfully blind, that hee remembreth all the sinnes, wherewith a long time he hath been prouoked.
he does sufficiently show thereby to all that Are not wilfully blind, that he Remember all the Sins, wherewith a long time he hath been provoked.
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As the great ignorance and blindnes that is euery where in this cleere light of his glorious Gospell, the little account that men make of it,
As the great ignorance and blindness that is every where in this clear Light of his glorious Gospel, the little account that men make of it,
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and care that is in them to profit by it:
and care that is in them to profit by it:
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How great the loue of the world and of themselues is in men, and how little loue of God, and of their owne saluation:
How great the love of the world and of themselves is in men, and how little love of God, and of their own salvation:
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the intollerable pride, voluptuousnes, vncleannes, drunkennes, vnmercifulnes, and such like; hee remembreth all these things, though men haue forgotten them.
the intolerable pride, voluptuousness, uncleanness, Drunkenness, unmercifulness, and such like; he Remember all these things, though men have forgotten them.
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And though by sparing them in them, yea bestowing many blessings vpon them, he did lead them to repentance:
And though by sparing them in them, yea bestowing many blessings upon them, he did led them to Repentance:
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yet now wee see plainly that hee did not forget them. And we must thus profit by this visitation of the Lord:
yet now we see plainly that he did not forget them. And we must thus profit by this Visitation of the Lord:
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that as the widow of Sarepta, where Elijah did soiorne in the famine, when her sonne fell sick,
that as the widow of Sarepta, where Elijah did sojourn in the famine, when her son fell sick,
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and died, she said vnto him, O thou man of God, art thou come to call my sinne to remembrance,
and died, she said unto him, Oh thou man of God, art thou come to call my sin to remembrance,
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and to slay my sonne? and thus by this punishment she did acknowledge and confesse, that God had remembred her sinnes: and to slay my son? and thus by this punishment she did acknowledge and confess, that God had remembered her Sins:
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So must we all thus profit by this grieuous sicknes among vs, which is vnto death, to see how God remembreth all those sins euery where, which men haue committed,
So must we all thus profit by this grievous sickness among us, which is unto death, to see how God Remember all those Sins every where, which men have committed,
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and forgotten long agoe, and they thought that God had forgotten them also.
and forgotten long ago, and they Thought that God had forgotten them also.
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And so no doubt there will come a time for all men in the world, wherein it shall appeare vnto them, that God hath remembred their sinnes:
And so no doubt there will come a time for all men in the world, wherein it shall appear unto them, that God hath remembered their Sins:
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either in this world to their amendment and saluation, if they be his;
either in this world to their amendment and salvation, if they be his;
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or in the world to come to their euerlasting shame and confusion, if they be his enemies.
or in the world to come to their everlasting shame and confusion, if they be his enemies.
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So on the contrarie, and more fitly for our purpose, they amongst vs that haue liued well, serued him in feare, prayed vnto him in faith; So on the contrary, and more fitly for our purpose, they among us that have lived well, served him in Fear, prayed unto him in faith;
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and in these euill daies haue not onely kept themselues vnspotted in the world, but haue grieued at the abuses in others, which they could not helpe;
and in these evil days have not only kept themselves unspotted in the world, but have grieved At the Abuses in Others, which they could not help;
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God knoweth them all by name very well, and remembreth what they haue done, and wil put a difference betweene them and others in the day of his visitation,
God Knoweth them all by name very well, and Remember what they have done, and will put a difference between them and Others in the day of his Visitation,
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and they must be comforted against it before hand, that they haue thus serued God in truth, and he doth remember it.
and they must be comforted against it before hand, that they have thus served God in truth, and he does Remember it.
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And this is that which the Prophet Ezekiel speaketh of, to whom the destruction of Ierusalem was shewed in a vision after this manner:
And this is that which the Prophet Ezekielem speaks of, to whom the destruction of Ierusalem was showed in a vision After this manner:
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He saw sixe men with weapons in their hands, and one among them was clothed with linen, with a writers ynkhorne by his side: He saw sixe men with weapons in their hands, and one among them was clothed with linen, with a writers ynkhorne by his side:
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and the glorie of God appeared, and called to the man clothed with linen, which had the writers ynkhorne by his side:
and the glory of God appeared, and called to the man clothed with linen, which had the writers ynkhorne by his side:
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and said vnto him, Goe through the middest of the the citie of Ierusalem, and set a marke vpon the foreheards of them that mourne,
and said unto him, Go through the midst of the the City of Ierusalem, and Set a mark upon the foreheards of them that mourn,
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and crie for all the abominations that are done in the middest thereof: and to the other he said, Goe after him through the citie, and smite:
and cry for all the abominations that Are done in the midst thereof: and to the other he said, Go After him through the City, and smite:
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let your eye spare none, neither haue pitie: destroy vtterly the old and the yong, and the children, and the women:
let your eye spare none, neither have pity: destroy utterly the old and the young, and the children, and the women:
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but touch no man, vpon whom is the marke. but touch no man, upon whom is the mark.
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Thus wee see how in this great and vniuersall destruction, wherein all sorts old and yong, children and women were slaine, God remembred the sorrow and griefe of those that mourned for the abuses of their time,
Thus we see how in this great and universal destruction, wherein all sorts old and young, children and women were slain, God remembered the sorrow and grief of those that mourned for the Abuses of their time,
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and did spare them for it.
and did spare them for it.
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And this blessing shall be vpon all those, that desire vnfainedly to serue God according to his word,
And this blessing shall be upon all those, that desire unfeignedly to serve God according to his word,
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when all the world besides forsake it, they shall finde by experience, that God will remember them,
when all the world beside forsake it, they shall find by experience, that God will Remember them,
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and their doings, as he promised by the Prophet Malachi: where it is thus written (hee first complaining of the wicked, in the name of the Lord) Your words haue been stout against mee:
and their doings, as he promised by the Prophet Malachi: where it is thus written (he First complaining of the wicked, in the name of the Lord) Your words have been stout against me:
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yet yee say, What haue we spokē against thee? Ye haue said, It is in vaine to serue God;
yet ye say, What have we spoken against thee? You have said, It is in vain to serve God;
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and what profit is it that wee haue kept his commandements, and that wee haue walked humbly before the Lord of hostes? therefore we count the proud blessed:
and what profit is it that we have kept his Commandments, and that we have walked humbly before the Lord of hosts? Therefore we count the proud blessed:
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euen they that worke wickednes, are set vp, and they that tempt God, yea they are deliuered.
even they that work wickedness, Are Set up, and they that tempt God, yea they Are Delivered.
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Then spake they that feared the Lord euery one to his neighbour, and the Lord hearkened and heard,
Then spoke they that feared the Lord every one to his neighbour, and the Lord harkened and herd,
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and a booke of remembrance was written before him for them that feared the Lord:
and a book of remembrance was written before him for them that feared the Lord:
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and they shall be to me, saith the Lord of hostes, in that day that I shall doe this,
and they shall be to me, Says the Lord of hosts, in that day that I shall do this,
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for a flocke, and I will spare them, as a man spareth his owne sonne, that serueth him. for a flock, and I will spare them, as a man spares his own son, that serveth him.
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Thus we see that when the Prophet preached, and some made a mock of it,
Thus we see that when the Prophet preached, and Some made a mock of it,
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and those that feared God, conferd among themselues to comfort themselues in the waies of the Lord, hee did see them both,
and those that feared God, conferred among themselves to Comfort themselves in the ways of the Lord, he did see them both,
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and did remember them, and in the day of his visitation would put a difference betweene them:
and did Remember them, and in the day of his Visitation would put a difference between them:
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and so wee see how God will remember vs for our faithfull seruice, and blesse vs for it:
and so we see how God will Remember us for our faithful service, and bless us for it:
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and to that end according to our capacitie it is said, that there was a booke of remembrance written for them before the Lord.
and to that end according to our capacity it is said, that there was a book of remembrance written for them before the Lord.
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That is, as among men they that do any faithfull seruice to the Prince, it is recorded in writing and put into the Chronicles, whereby it commeth to passe that the memory of it is kept:
That is, as among men they that do any faithful service to the Prince, it is recorded in writing and put into the Chronicles, whereby it comes to pass that the memory of it is kept:
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as wee see in the booke of Hester, when the King could not sleepe, hee commaunded to bring the booke of the Chronicles,
as we see in the book of Esther, when the King could not sleep, he commanded to bring the book of the Chronicles,
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and they were read before him:
and they were read before him:
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where it was found written, that Mordecas had told of Bigtana and Teresh two of the Kings Eunuches, keepers of the doore, who sought to lay hands on the King.
where it was found written, that Mordecas had told of Bigtana and Teresh two of the Kings Eunuchs, keepers of the door, who sought to lay hands on the King.
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And hee said, What honour and dignitie hath bin done to him for this? And they said, There is nothing done for him.
And he said, What honour and dignity hath been done to him for this? And they said, There is nothing done for him.
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Then he commaunded Haman to doe him that great honour, that is there set down.
Then he commanded Haman to do him that great honour, that is there Set down.
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Thus we see how the good seruice that he had done to the King was written,
Thus we see how the good service that he had done to the King was written,
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and so he was remembred & rewarded for it.
and so he was remembered & rewarded for it.
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So the Lord doth keepe a more faithfull record of all the good seruices that any of vs haue done vnto him,
So the Lord does keep a more faithful record of all the good services that any of us have done unto him,
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and hee will reward vs for them in his good time: and this is that which they pray for in the behalfe of their King.
and he will reward us for them in his good time: and this is that which they pray for in the behalf of their King.
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When the Lord sent his Angels to destroy Sodome and Gomorrha, and the cities thereabout for their horrible wickednes, he made it knowne vnto Abraham, saying, Shall I hide from Abraham the thing that I do? Because the crie of Sodom and Gomorrah is great,
When the Lord sent his Angels to destroy Sodom and Gomorrha, and the cities thereabouts for their horrible wickedness, he made it known unto Abraham, saying, Shall I hide from Abraham the thing that I do? Because the cry of Sodom and Gomorrah is great,
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and because their sinne is exceeding grieuous, I will go down now & see, whether they haue done altogether according to the cry which is come vnto me: and Because their sin is exceeding grievous, I will go down now & see, whither they have done altogether according to the cry which is come unto me:
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& if not, that I may know. & if not, that I may know.
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Then Abraham began to pray for them, & said, Wilt thou destroy the righteous with the wicked? be it farre from thee from doing this thing, to slay the righteous with the wicked: Then Abraham began to pray for them, & said, Wilt thou destroy the righteous with the wicked? be it Far from thee from doing this thing, to slay the righteous with the wicked:
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and the Lord said he would not, and so he went on sixe times praying for them, and was heard.
and the Lord said he would not, and so he went on sixe times praying for them, and was herd.
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Therfore it is said in the next chapter, that whē God destroyed all the wicked, he remembred righteous Lot, according to the prayer of Abraham, and deliuered him.
Therefore it is said in the next chapter, that when God destroyed all the wicked, he remembered righteous Lot, according to the prayer of Abraham, and Delivered him.
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For when God destroyed the cities of the plaine, God thought vpon Abraham, and sent Lot out from the middest of the destruction,
For when God destroyed the cities of the plain, God Thought upon Abraham, and sent Lot out from the midst of the destruction,
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when hee ouerthrew the cities, wherein Lot dwelled. when he overthrew the cities, wherein Lot dwelled.
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By this example wee see that God remembreth the prayers that wee haue made not onely for our selues,
By this Exampl we see that God Remember the Prayers that we have made not only for our selves,
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but for others, yea when they know not of it, as hee did the prayers of Abraham for Lot. Therefore when wee pray to God, wee must not thinke that our words are vanished in the ayre,
but for Others, yea when they know not of it, as he did the Prayers of Abraham for Lot. Therefore when we pray to God, we must not think that our words Are vanished in the air,
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or yt they are for the time present only, but for the time to come, euen for all the daies of our life.
or that they Are for the time present only, but for the time to come, even for all the days of our life.
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So that, as it is said, that the bloud of Abel did speake to God for him when hee was dead,
So that, as it is said, that the blood of Abel did speak to God for him when he was dead,
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and did crie out alowd and was heard:
and did cry out aloud and was herd:
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so our prayers that we haue made, and seruices that we haue done, shall speak to God for vs when wee sleepe, so our Prayers that we have made, and services that we have done, shall speak to God for us when we sleep,
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and when wee hold our peace, and God will remember vs for them, euen then when hee punisheth all the wicked round about vs;
and when we hold our peace, and God will Remember us for them, even then when he Punisheth all the wicked round about us;
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as he did here heare Abraham, and deliuered Lot when hee ouerthrew the cities of the plaine, wherein Lot dwelled.
as he did Here hear Abraham, and Delivered Lot when he overthrew the cities of the plain, wherein Lot dwelled.
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We haue prayed often for this visitation, that God would be mercifull vnto vs in it:
We have prayed often for this Visitation, that God would be merciful unto us in it:
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we must not thinke, that because we see not a present end, or lessening of it, that we haue lost our labour,
we must not think, that Because we see not a present end, or lessening of it, that we have lost our labour,
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and so grow wearie, and giue ouer.
and so grow weary, and give over.
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But let vs assure our selues, that so many as haue with true repentance and vnfained purpose of leauing all sinnes that they know,
But let us assure our selves, that so many as have with true Repentance and unfeigned purpose of leaving all Sins that they know,
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and not wittingly please themselues in any:
and not wittingly please themselves in any:
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that God remembreth their prayers, and knoweth what is in them, and what they haue done to him:
that God Remember their Prayers, and Knoweth what is in them, and what they have done to him:
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as he also knoweth the hard-heartednes and hypocrisie of the rest.
as he also Knoweth the hardheartedness and hypocrisy of the rest.
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And as hee doth remember them, so hee will in his good time make it knowne to them more and more:
And as he does Remember them, so he will in his good time make it known to them more and more:
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as hee did to Cornelius, when he sent an Angel vnto him, and as he did to Abraham, when he saw that Lot was deliuered from the destruction of Sodom.
as he did to Cornelius, when he sent an Angel unto him, and as he did to Abraham, when he saw that Lot was Delivered from the destruction of Sodom.
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Hee did remember them before, though hee made it knowne vnto them, when it pleased him.
He did Remember them before, though he made it known unto them, when it pleased him.
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As it is written also of Daniel the Prophet, who fasted and prayed for the desolation of Ierusalem; As it is written also of daniel the Prophet, who fasted and prayed for the desolation of Ierusalem;
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whilest he was speaking in prayer, Gabriel came flying, and foretold him, about the euening sacrifice,
whilst he was speaking in prayer, Gabriel Come flying, and foretold him, about the evening sacrifice,
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and said, O Daniel, I am now come foorth, to giue thee knowledge and vnderstanding:
and said, Oh daniel, I am now come forth, to give thee knowledge and understanding:
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at the beginning of thy supplications the commandement came forth, and I am come to shew thee. At the beginning of thy supplications the Commandment Come forth, and I am come to show thee.
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So though there the commaundement came out at the first, yet God did shew it him at the last, euen when it pleased him.
So though there the Commandment Come out At the First, yet God did show it him At the last, even when it pleased him.
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So will he doe with vs; So will he do with us;
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but in the meane season we must beleeue that he doth remember vs, and take comfort in it.
but in the mean season we must believe that he does Remember us, and take Comfort in it.
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And truly it must needs be so, that God should remember the prayers of his seruants,
And truly it must needs be so, that God should Remember the Prayers of his Servants,
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and all their seruices, for they haue a Mediatour and Aduocate in heauen, euen Iesus Christ at the right hand of God, who maketh continuall request for vs;
and all their services, for they have a Mediator and Advocate in heaven, even Iesus christ At the right hand of God, who makes continual request for us;
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for hee is faithfull to doe it, and he is in fauour with God, and therfore he will remember vs for his sake.
for he is faithful to do it, and he is in favour with God, and Therefore he will Remember us for his sake.
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For if wee haue put vp any supplication to the King, and we haue one in the Court to follow it, wee hope wee shall not be forgotten:
For if we have put up any supplication to the King, and we have one in the Court to follow it, we hope we shall not be forgotten:
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especially if wee haue the Prince the Kings eldest sonne to make suite for vs. So seeing Christ Iesus doth deale for vs in heauen, wee may bee assured that God will remember all prayers made according to his will in repentance and faith.
especially if we have the Prince the Kings eldest son to make suit for us So seeing christ Iesus does deal for us in heaven, we may be assured that God will Remember all Prayers made according to his will in Repentance and faith.
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Therefore if wee haue done any thing all this while, God will remember vs, if wee haue done nothing,
Therefore if we have done any thing all this while, God will Remember us, if we have done nothing,
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then God must needes forget to blesse vs, for there is nothing done, for which he might remember vs.
then God must needs forget to bless us, for there is nothing done, for which he might Remember us
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This should make al men feruent in prayer, & forward in all duties, that so they might leaue thē (as it were) with God, This should make all men fervent in prayer, & forward in all duties, that so they might leave them (as it were) with God,
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and they might bee before him night and day, for a remembrance of them. And that as we haue many sinnes, for which hee may remember to punish vs;
and they might be before him night and day, for a remembrance of them. And that as we have many Sins, for which he may Remember to Punish us;
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so our repentance, faith, prayer, seruice done to his Maiestie, obedience to his word of conscience in al his commaundements,
so our Repentance, faith, prayer, service done to his Majesty, Obedience to his word of conscience in all his Commandments,
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and that in secret, and all the good that we haue done to our brethren, might also speak for vs,
and that in secret, and all the good that we have done to our brothers, might also speak for us,
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and put him in remembrance of vs for our good.
and put him in remembrance of us for our good.
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That as it is written of Nehemiah that worthie seruant of God, who often in the testimonie of a good conscience prayeth, Remember me, O my God,
That as it is written of Nehemiah that worthy servant of God, who often in the testimony of a good conscience Prayeth, remember me, Oh my God,
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and wipe not out my kindnes, that I haue shewed on the house of God, and on the officers thereof. and wipe not out my kindness, that I have showed on the house of God, and on the Officers thereof.
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And againe, Remember me O my God in goodnes. And again, remember me Oh my God in Goodness.
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So wee may pray for our selues, and others in faith for vs, that God would remember vs and them, according to al the seruice wee haue done to him.
So we may pray for our selves, and Others in faith for us, that God would Remember us and them, according to all the service we have done to him.
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This I say should make all forward and zealous in Gods seruice, both as they be Christians,
This I say should make all forward and zealous in God's service, both as they be Christians,
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and in their seuerall callings, that there might bee something, for which they might pray themselues,
and in their several callings, that there might be something, for which they might pray themselves,
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and others for them, that God would remember them.
and Others for them, that God would Remember them.
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And whereas they pray for the King, that God would remember all his prayers, and seruices:
And whereas they pray for the King, that God would Remember all his Prayers, and services:
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we see that we may not onely pray to God, that hee would remember what wee haue done,
we see that we may not only pray to God, that he would Remember what we have done,
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and that we now doe, and what we haue done before the staying of this visitation,
and that we now do, and what we have done before the staying of this Visitation,
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and hope that he will remember all, nay, be assured of it.
and hope that he will Remember all, nay, be assured of it.
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But pray also for all our brethren in al places, that God would remember what they haue prayed and done, But pray also for all our brothers in all places, that God would Remember what they have prayed and done,
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and the fasts that haue beene in all places, and are still, and that all our prayers together may still speake for vs. Yea, we may pray that God would heare them that are visited with his hand,
and the fasts that have been in all places, and Are still, and that all our Prayers together may still speak for us Yea, we may pray that God would hear them that Are visited with his hand,
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and not only that which they now pray, but that that they haue done before, when they were in health:
and not only that which they now pray, but that that they have done before, when they were in health:
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and though they cannot do as they would, nay, it may be for paine speake one word as hee requireth,
and though they cannot doe as they would, nay, it may be for pain speak one word as he requires,
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yet if they haue done any thing in truth before, that he would now in this time of their neede remember that,
yet if they have done any thing in truth before, that he would now in this time of their need Remember that,
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and them for it, and so no doubt he will.
and them for it, and so no doubt he will.
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And this is a singular fruite of those that neglect not the time of prayer and of Gods seruice when they may, that they shall bee remembred for it hereafter,
And this is a singular fruit of those that neglect not the time of prayer and of God's service when they may, that they shall be remembered for it hereafter,
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and for that which they haue done before, when for the time present they shall be able to doe nothing:
and for that which they have done before, when for the time present they shall be able to do nothing:
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as Dauid when he was fighting could not alwaies pray as he would, and as his need required,
as David when he was fighting could not always pray as he would, and as his need required,
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but hee desireth them to pray that God would remember that which hee had prayed before,
but he Desires them to pray that God would Remember that which he had prayed before,
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when he was able to doe it. It followeth: And turne thy burnt offerings into ashes.
when he was able to do it. It follows: And turn thy burned offerings into Ashes.
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This is the second part of the verse, where they pray, that God would turne his burnt offerings into ashes, that is, that God would some waies declare that he had heard his prayer, and receiued his seruices: This is the second part of the verse, where they pray, that God would turn his burned offerings into Ashes, that is, that God would Some ways declare that he had herd his prayer, and received his services:
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for where hee speaketh of sacrifices, it was according to the manner of Gods seruice in those dayes, where they did so offer,
for where he speaks of Sacrifices, it was according to the manner of God's service in those days, where they did so offer,
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but these were not without prayer, as we see in the fourth verse in this Psalme.
but these were not without prayer, as we see in the fourth verse in this Psalm.
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By which prayer they sought to God, that those sins for which they did offer sacrifices, might be pardoned in the death of Christ, whereof those sacrifices, especially whole burnt offerings were a type and figure, to shew that Christ should wholy offer vp himselfe to God for vs. Therfore it is said, that the Priest when they brought their sacrifices, should make an atonement for them, that is, pray to God for them to forgiue them.
By which prayer they sought to God, that those Sins for which they did offer Sacrifices, might be pardoned in the death of christ, whereof those Sacrifices, especially Whole burned offerings were a type and figure, to show that christ should wholly offer up himself to God for us Therefore it is said, that the Priest when they brought their Sacrifices, should make an atonement for them, that is, pray to God for them to forgive them.
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So that though he nameth only sacrifices, yet he meaneth prayer, and other seruices done according to the word.
So that though he names only Sacrifices, yet he means prayer, and other services done according to the word.
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And when they pray that God would turne them into burnt ashes, that is, consume them with fire,
And when they pray that God would turn them into burned Ashes, that is, consume them with fire,
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as it were sent from heauen, he hath respect to that that God had done before, thereby testifying that he did accept of their sacrifices and prayers.
as it were sent from heaven, he hath respect to that that God had done before, thereby testifying that he did accept of their Sacrifices and Prayers.
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For thus did he to Aaron when he was first consecrated to the office of the Priesthood:
For thus did he to Aaron when he was First consecrated to the office of the Priesthood:
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That the glory of the Lord appeared to all the people, and there came a fire out from the Lord,
That the glory of the Lord appeared to all the people, and there Come a fire out from the Lord,
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and consumed vpon the alter the burnt offering and the fat: which when the people saw, they gaue thankes, and fell on their faces. and consumed upon the altar the burned offering and the fat: which when the people saw, they gave thanks, and fell on their faces.
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Thus when the sacrifice was laid vpon the altar, fire came from the Lord, and consumed it;
Thus when the sacrifice was laid upon the altar, fire Come from the Lord, and consumed it;
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and so the people when they saw it, gaue thanks:
and so the people when they saw it, gave thanks:
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for by this signe they did see, that God did alow of the sacrifice of Aaron, and of his Priesthood.
for by this Signen they did see, that God did allow of the sacrifice of Aaron, and of his Priesthood.
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So they desire of God, that he would some way shew that he had heard the prayer of the King.
So they desire of God, that he would Some Way show that he had herd the prayer of the King.
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So again when Salomon dedicated the temple, & had made a long and zealous prayer for all those that should pray in that house, and had prepared a sacrifice to be offred: So again when Solomon dedicated the temple, & had made a long and zealous prayer for all those that should pray in that house, and had prepared a sacrifice to be offered:
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Fire came from heauen, and consumed the burnt offering, and the glory of the Lord filled the temple: Fire Come from heaven, and consumed the burned offering, and the glory of the Lord filled the temple:
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so that by this signe God did shew to them all, that hee had heard the prayer of Salomon, for the hallowing of that house to be the house of prayer for al nations.
so that by this Signen God did show to them all, that he had herd the prayer of Solomon, for the hallowing of that house to be the house of prayer for all Nations.
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And to conclude this poynt, when the Prophet Elijah in the dayes of king Ahab in great zeale to call the people from their idolatry, caused all the Priests of Baal to be gathered together, and they had two bullocks to be offered, one for them,
And to conclude this point, when the Prophet Elijah in the days of King Ahab in great zeal to call the people from their idolatry, caused all the Priests of Baal to be gathered together, and they had two bullocks to be offered, one for them,
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and another for himselfe, and there should be no fire put to the offerings, but that God that should send fire from heauen vpō them, should bee taken to bee the true God and worshipped of them.
and Another for himself, and there should be no fire put to the offerings, but that God that should send fire from heaven upon them, should be taken to be the true God and worshipped of them.
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The Priests of Baal because they were many began first, and continued crying to him for fire vntill noone, and could not bee heard.
The Priests of Baal Because they were many began First, and continued crying to him for fire until noon, and could not be herd.
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Elijah at the time of the euening sacrifice, prepared his, and caused ditches to be made round about the altar,Elijah At the time of the evening sacrifice, prepared his, and caused ditches to be made round about the altar,
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and to be filled with water, and then he prayed vnto God, and the fire of the Lord fell,
and to be filled with water, and then he prayed unto God, and the fire of the Lord fell,
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and consumed the burnt offering, and the wood and the stones & the dust, and licked vp the water in the ditch:
and consumed the burned offering, and the wood and the stones & the dust, and licked up the water in the ditch:
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and when the people saw it, they fell on their faces, and sayd the Lord is God, the Lord is God.
and when the people saw it, they fell on their faces, and said the Lord is God, the Lord is God.
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Thus the Lord also in those daies by this token did apparantly shew, that he had heard the prayer of his seruant the Prophet.
Thus the Lord also in those days by this token did apparently show, that he had herd the prayer of his servant the Prophet.
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Hauing then respect vnto these things (which were well knowne to them that were acquainted with the Scripture) he teacheth them to pray, that as in former dayes he did sufficiently declare, that he had receiued the sacrifices,
Having then respect unto these things (which were well known to them that were acquainted with the Scripture) he Teaches them to pray, that as in former days he did sufficiently declare, that he had received the Sacrifices,
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and heard the prayers of his people, when with fire from heauen he did turne the burnt offerings into ashes:
and herd the Prayers of his people, when with fire from heaven he did turn the burned offerings into Ashes:
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so hee would now, or in his good time, some way or other testifie that hee had heard the prayer of the King:
so he would now, or in his good time, Some Way or other testify that he had herd the prayer of the King:
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but the time will not suffer me to goe any further.
but the time will not suffer me to go any further.
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THE TENTH SERMON vpon the third verse. And turne thy burnt offerings into ashes. Selah.
THE TENTH SERMON upon the third verse. And turn thy burned offerings into Ashes. Selac.
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WE heard the last day the meaning of these words, and the reason of this kind of speech, that they desire the Lord, to turne his burnt offerings into ashes.
WE herd the last day the meaning of these words, and the reason of this kind of speech, that they desire the Lord, to turn his burned offerings into Ashes.
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The thing that they pray for is this, that God would some way shew that he had heard his prayers.
The thing that they pray for is this, that God would Some Way show that he had herd his Prayers.
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He did not then so pray, as though hee cared not whether hee was heard or no, resting in the bare worke of prayer:
He did not then so pray, as though he cared not whither he was herd or no, resting in the bore work of prayer:
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but he was very desirous that God would heare him, so that hee willeth them to pray, that God would shew it to him and them, that hee had heard them in deede.
but he was very desirous that God would hear him, so that he wills them to pray, that God would show it to him and them, that he had herd them in deed.
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It is not enough then for vs to pray vnto God, and to beleeue that he doth heare vs;
It is not enough then for us to pray unto God, and to believe that he does hear us;
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but to waite vpon him for the performance thereof, and to be desirous to see it:
but to wait upon him for the performance thereof, and to be desirous to see it:
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so shall wee be comforted, and God shall be praised.
so shall we be comforted, and God shall be praised.
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Many come hether to the Church so carelesly to pray, that when all is done, they doe not so much as knowe what hath been prayed for;
Many come hither to the Church so carelessly to pray, that when all is done, they do not so much as know what hath been prayed for;
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so farre are they from this, of desiring to see, or marking how their praiers are heard:
so Far Are they from this, of desiring to see, or marking how their Prayers Are herd:
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and so either they receiue nothing, or if they doe, they see it not;
and so either they receive nothing, or if they do, they see it not;
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or if they see it, they do not obserue and marke it, to bee thankfull vnto God,
or if they see it, they do not observe and mark it, to be thankful unto God,
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and to bee confirmed thereby in hope of his goodnes for the time to come.
and to be confirmed thereby in hope of his Goodness for the time to come.
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Dauid prayeth in this faith, that he doubted not but that God would heare him, and so desireth them to pray, that he would shew it to him sensibly and plainely as hee did to those whose sacrifices he consumed with fire,David Prayeth in this faith, that he doubted not but that God would hear him, and so Desires them to pray, that he would show it to him sensibly and plainly as he did to those whose Sacrifices he consumed with fire,
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and turned into ashes, by causing it to come downe from heauen vpon them.
and turned into Ashes, by causing it to come down from heaven upon them.
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So must we doe in all things that we pray for, not only beleeue that God will heare vs according to his promises, So must we do in all things that we pray for, not only believe that God will hear us according to his promises,
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but also pray him, that hee would some way in his good time euidently shew by the euent, that he hath heard vs. When we put vp our suites vnto princes and great men,
but also pray him, that he would Some Way in his good time evidently show by the event, that he hath herd us When we put up our suits unto Princes and great men,
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if they say they shal be granted, we neuer leaue, vntill we haue the things that wee sue for,
if they say they shall be granted, we never leave, until we have the things that we sue for,
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or that there be some act done for vs, that it may appeare that they haue heard vs in deed.
or that there be Some act done for us, that it may appear that they have herd us in deed.
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The Lord hath commanded vs to aske, and hath made a promise that he will giue, saying, Aske and it shall be giuen you, seeke and yee shall finde, knocke and it shall be opened vnto you.
The Lord hath commanded us to ask, and hath made a promise that he will give, saying, Ask and it shall be given you, seek and ye shall find, knock and it shall be opened unto you.
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Say then that wee haue asked of God and sought vnto him, and that we beleeue also that we shall receiue from him according to our asking;
Say then that we have asked of God and sought unto him, and that we believe also that we shall receive from him according to our asking;
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let vs then come againe vnto him the second time, that either by granting the thing,
let us then come again unto him the second time, that either by granting the thing,
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or some thing for it, or supplying the want of it, or some way or other as it shal please him, that we might see that he hath heard vs. As for example (and this very time doth put vs in minde of it) wee haue prayed long and often for the remouing of this grieuous visitation of the pestilence:
or Some thing for it, or supplying the want of it, or Some Way or other as it shall please him, that we might see that he hath herd us As for Exampl (and this very time does put us in mind of it) we have prayed long and often for the removing of this grievous Visitation of the pestilence:
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God no doubt hath heard so many all this time as haue called vpon him in truth, & haue departed from iniquitie;
God no doubt hath herd so many all this time as have called upon him in truth, & have departed from iniquity;
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and hee doth well remember what they haue said and done vnto him, and hee will in time blesse them for it accordingly:
and he does well Remember what they have said and done unto him, and he will in time bless them for it accordingly:
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this is that that al of vs should beleeue.
this is that that all of us should believe.
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But wee must now with new suites and supplications second these prayers of ours, to this effect, that God would shew vs that hee hath heard vs;
But we must now with new suits and supplications second these Prayers of ours, to this Effect, that God would show us that he hath herd us;
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either by causing this contagion and mortalitie to cease, or some way extending fauour vnto vs in it.
either by causing this contagion and mortality to cease, or Some Way extending favour unto us in it.
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And wee must desire to bee partakers of the prayers of our brethren, that by the benefit of their praiers, we might see that God hath heard vs;
And we must desire to be partakers of the Prayers of our brothers, that by the benefit of their Prayers, we might see that God hath herd us;
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as Dauid here was desirous and willed the people to pray for him to that end.
as David Here was desirous and willed the people to pray for him to that end.
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And as they doe thus pray for the King, that God would shew that hee had heard his prayers;
And as they do thus pray for the King, that God would show that he had herd his Prayers;
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so we also are to pray for them that are in trouble, and namely vnder this hand of God, that he would shew to them that he hath heard their prayers.
so we also Are to pray for them that Are in trouble, and namely under this hand of God, that he would show to them that he hath herd their Prayers.
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All they that pray coldly and for fashion, and so care not whether they bee heard or no, All they that pray coldly and for fashion, and so care not whither they be herd or no,
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or marke not what they haue prayed for, but vtter words of custome without desiring or feeling, cannot with any comfort make this second prayer for any thing,
or mark not what they have prayed for, but utter words of custom without desiring or feeling, cannot with any Comfort make this second prayer for any thing,
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namely, that God would shew them that he hath heard their prayers.
namely, that God would show them that he hath herd their Prayers.
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But al those that pray in the inward sense and feeling of their wants, and in the faith of Gods promises,
But all those that pray in the inward sense and feeling of their Wants, and in the faith of God's promises,
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and so not onely know what they pray, but are desirous to haue their requests granted,
and so not only know what they pray, but Are desirous to have their requests granted,
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and look for the fulfilling of them;
and look for the fulfilling of them;
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when they haue prayed most earnestly, they must come againe vnto God the second and third time,
when they have prayed most earnestly, they must come again unto God the second and third time,
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and desire him that he would shew by effect, that he hath heard their prayers.
and desire him that he would show by Effect, that he hath herd their Prayers.
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Seeing then that God is the hearer of prayers, as Dauid calleth him, O thou that hearest the prayer, to thee shall all flesh come;
Seeing then that God is the hearer of Prayers, as David calls him, Oh thou that Hearst the prayer, to thee shall all Flesh come;
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and hee hath made many promises to those that seeke vnto him in their need, that they shall not returne away emptie:
and he hath made many promises to those that seek unto him in their need, that they shall not return away empty:
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let vs neuer cease calling vpon him both for the taking away of this great iudgement,
let us never cease calling upon him both for the taking away of this great judgement,
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and for all things that we want, vntill he shew, that he hath heard our prayers:
and for all things that we want, until he show, that he hath herd our Prayers:
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so shall wee see it in the ende, as this people did, for in the next Psalme they giue thanks for that which here they pray for.
so shall we see it in the end, as this people did, for in the next Psalm they give thanks for that which Here they pray for.
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Now whereas hee teacheth them thus to pray, that God would some way, as it pleased him, declare that hee had heard their prayers;
Now whereas he Teaches them thus to pray, that God would Some Way, as it pleased him, declare that he had herd their Prayers;
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it was meete and conuenient, and this must necessarily be presumed, that after prayers they should waite vpon God,
it was meet and convenient, and this must necessarily be presumed, that After Prayers they should wait upon God,
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and marke the course of his prouidence, and consider what should follow, that so thereby they might beleeue that God had heard them in deed.
and mark the course of his providence, and Consider what should follow, that so thereby they might believe that God had herd them in deed.
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Els it might wel come to passe, that God for his part should sufficiently shew that hee had heard him,
Else it might well come to pass, that God for his part should sufficiently show that he had herd him,
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but they should not regarde it, and so they should make this prayer in vaine, that hee would shew that hee heard heard him,
but they should not regard it, and so they should make this prayer in vain, that he would show that he herd herd him,
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for he hath done it already, but they see it not. For to make this poynt more plaine in that very comparison that is here vsed,
for he hath done it already, but they see it not. For to make this point more plain in that very comparison that is Here used,
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if when the sacrifice was offered, and God did with fire from heauen burne it vp cleane,
if when the sacrifice was offered, and God did with fire from heaven burn it up clean,
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and so turne it into ashes, as he did it to Aaron, to Salomon, & to Elijah, as we haue seene before;
and so turn it into Ashes, as he did it to Aaron, to Solomon, & to Elijah, as we have seen before;
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he that was there present being blind could not see it, or if he turned himselfe from it another way.
he that was there present being blind could not see it, or if he turned himself from it Another Way.
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So if we be wilfully or carelesly blind in the works of God, & do not mark what followeth vpon our prayers, good or euill;
So if we be wilfully or carelessly blind in the works of God, & do not mark what follows upon our Prayers, good or evil;
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wee shall vse this prayer in vaine, to pray that God would shew that he hath heard our prayers;
we shall use this prayer in vain, to pray that God would show that he hath herd our Prayers;
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for he hath done it sufficiently, but we doe not regard it.
for he hath done it sufficiently, but we do not regard it.
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Therfore it is meet for all men not only to know and to wey what they pray for,
Therefore it is meet for all men not only to know and to weigh what they pray for,
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and to marke it well, and to thinke of it afterwards;
and to mark it well, and to think of it afterwards;
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but to waite vpon God for the same, and to consider what followeth, that so they may see how God heareth them.
but to wait upon God for the same, and to Consider what follows, that so they may see how God hears them.
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For as when a man putteth vp a supplication to the King, he is not quiet then,
For as when a man putteth up a supplication to the King, he is not quiet then,
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but his minde is running as wee say, vpon it, and he is very inquisitiue what is done in that matter,
but his mind is running as we say, upon it, and he is very inquisitive what is done in that matter,
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and he marketh all things that follow, to see whether they make with him or against him, that so he might see whether it bee graciously receiued or no:
and he marks all things that follow, to see whither they make with him or against him, that so he might see whither it be graciously received or no:
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So ought wee to doe in our prayers vnto God, haue our minds, as it were lingering after the things prayed for,
So ought we to do in our Prayers unto God, have our minds, as it were lingering After the things prayed for,
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and marke how euery thing that followeth, may put vs in hope that God hath heard vs. And this is that that Dauid professeth of himselfe in his prayer.
and mark how every thing that follows, may put us in hope that God hath herd us And this is that that David Professes of himself in his prayer.
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Heare my voyce in the morning, O Lord, for in the morning will I direct mee vnto thee, and I will waite: Hear my voice in the morning, Oh Lord, for in the morning will I Direct me unto thee, and I will wait:
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where hee saith, that hee would doe as sutors doe; they put vp their suite, and then giue their attendance for an answere;
where he Says, that he would do as Suitors do; they put up their suit, and then give their attendance for an answer;
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so hee would pray to God speedely and carefully, and then he would consider what followed, that so he might see how God did heare him.
so he would pray to God speedily and carefully, and then he would Consider what followed, that so he might see how God did hear him.
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So must wee all doe, when wee haue prayed to God for any thing, we must waite vpon him, and consider what followeth. So must we all do, when we have prayed to God for any thing, we must wait upon him, and Consider what follows.
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And Dauid confesseth that in so doing, hee did see plainly, that God had heard him.
And David Confesses that in so doing, he did see plainly, that God had herd him.
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For so hee saith, I waited patiently for the Lord, and he inclined vnto me, and heard my crie:
For so he Says, I waited patiently for the Lord, and he inclined unto me, and herd my cry:
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and so shall we doe, if we continue to pray vnto him, and waite vpon him.
and so shall we do, if we continue to pray unto him, and wait upon him.
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So that when we pray to God in the morning, we should consider how things fall out all the day after,
So that when we pray to God in the morning, we should Consider how things fallen out all the day After,
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well or ill, that wee might see how God in bestowing many blessings vpon vs hath heard our prayers.
well or ill, that we might see how God in bestowing many blessings upon us hath herd our Prayers.
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Likewise at night when wee goe to bed, and pray to God, that hee would defend vs from daungers,
Likewise At night when we go to Bed, and pray to God, that he would defend us from dangers,
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and giue vs quiet rest, and we awake in the morning, and haue our strength renewed for the workes of our calling,
and give us quiet rest, and we awake in the morning, and have our strength renewed for the works of our calling,
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and al things well within the doores and without;
and all things well within the doors and without;
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these things though they be ordinarie, we should wel marke, that so we might see and confesse, that God did heare our prayers,
these things though they be ordinary, we should well mark, that so we might see and confess, that God did hear our Prayers,
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and so be thankfull vnto him for the same.
and so be thankful unto him for the same.
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And so in al iourneis that we take in hand, or matters that we go about, wherein we haue commended our waies vnto God,
And so in all journeys that we take in hand, or matters that we go about, wherein we have commended our ways unto God,
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as we should alwaies doe because vpon his blessing dependeth the successe of all things, we should mark how they succeed and prosper with vs, that so we might see how he hath turned our burnt offrings into ashes, that is, how hee heareth our prayers.
as we should always do Because upon his blessing dependeth the success of all things, we should mark how they succeed and prosper with us, that so we might see how he hath turned our burned offerings into Ashes, that is, how he hears our Prayers.
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So likewise for this sicknes, that hath been a long time amongst vs;
So likewise for this sickness, that hath been a long time among us;
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wee haue prayed vnto God to be mercifull vnto vs in it, and to shew vs some token of his fauour:
we have prayed unto God to be merciful unto us in it, and to show us Some token of his favour:
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and wee are desirous also to see that hee hath heard our prayers:
and we Are desirous also to see that he hath herd our Prayers:
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now then let vs consider if the extremitie of it be staied from increasing any where,
now then let us Consider if the extremity of it be stayed from increasing any where,
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or if it be kept out from many places, where it was likely that it should come,
or if it be kept out from many places, where it was likely that it should come,
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as out of this countrie, and out of this towne;
as out of this country, and out of this town;
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that so we might confesse to the glorie of God, and our owne comfort, that God hath heard our prayers.
that so we might confess to the glory of God, and our own Comfort, that God hath herd our Prayers.
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And this is one speciall vse of the newes, that we heare weekly from London, Norwich,
And this is one special use of the news, that we hear weekly from London, Norwich,
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and other places infected, how many died this weeke, how many the last; how many of the plague, and how many of other diseases;
and other places infected, how many died this Week, how many the last; how many of the plague, and how many of other diseases;
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how many parishes infected, and how many are cleere, that so we might see from week to week,
how many Parishes infected, and how many Are clear, that so we might see from Week to Week,
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and from day to day, that the Lord heareth our prayers, that so by experience wee might bee moued still to call vpon him for that that remaineth.
and from day to day, that the Lord hears our Prayers, that so by experience we might be moved still to call upon him for that that remains.
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So when wee haue prayed here in the Church for any particular person (as we haue done for diuers, So when we have prayed Here in the Church for any particular person (as we have done for diverse,
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and doe daily) whereof some haue been at deaths doore, and yet haue been recouered;
and do daily) whereof Some have been At death's door, and yet have been recovered;
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wee should haue kept a register of them, and haue marked them a great deale better than we haue done:
we should have kept a register of them, and have marked them a great deal better than we have done:
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and it had been happie for vs at this time if we had done so, that so we might haue by great experience been confirmed in the truth of this, that God doth heare our prayers.
and it had been happy for us At this time if we had done so, that so we might have by great experience been confirmed in the truth of this, that God does hear our Prayers.
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And to be short, if any of vs haue bin in pouertie, or in any want,
And to be short, if any of us have been in poverty, or in any want,
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and haue prayed to God to helpe vs;
and have prayed to God to help us;
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then we must marke and consider, how he stirreth vp some to haue a care of vs, and how some do pitie vs,
then we must mark and Consider, how he stirs up Some to have a care of us, and how Some do pity us,
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or any way how wee be prouided for;
or any Way how we be provided for;
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and thus wisely obserue all Gods dealing according to our prayers in euery estate of ours.
and thus wisely observe all God's dealing according to our Prayers in every estate of ours.
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That as the inuisible things of God, as his eternall wisedom and power, and mercy,
That as the invisible things of God, as his Eternal Wisdom and power, and mercy,
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and truth are to be seen in the gouernment of the world & are in his creatures as it were written in great capitall letters for the most ignorant to see and reade, to leaue them without excuse,
and truth Are to be seen in the government of the world & Are in his creatures as it were written in great capital letters for the most ignorant to see and read, to leave them without excuse,
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so wee might in the same wisely discerne and see them, and be accordingly affected with the same to beleeue in him,
so we might in the same wisely discern and see them, and be accordingly affected with the same to believe in him,
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and to bee thankfull vnto him, that thus from time to time sheweth that hee doth heare our prayers.
and to be thankful unto him, that thus from time to time shows that he does hear our Prayers.
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And truly if wee had thus done all the daies of our life, and in euery thing that we haue praied for;
And truly if we had thus done all the days of our life, and in every thing that we have prayed for;
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we might haue seene better than now wee doe, or can doe, how many times God hath heard vs,
we might have seen better than now we do, or can do, how many times God hath herd us,
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for our selues, and for others, day & night, at home and abroad, in the Church and in our houses.
for our selves, and for Others, day & night, At home and abroad, in the Church and in our houses.
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And for want of this diligent obseruation, (the more is our losse, and the greater should be our griefe) though God hath done many great things at our prayers,
And for want of this diligent observation, (the more is our loss, and the greater should be our grief) though God hath done many great things At our Prayers,
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and hath declared by blessed euents that he hath heard vs, yet we haue not considered of it,
and hath declared by blessed events that he hath herd us, yet we have not considered of it,
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and so haue not seene it;
and so have not seen it;
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and so doe want the comfort of this that they doe pray for here, euen that God would turne their burnt offrings into ashes, that is, shew that he did heare their prayers.
and so do want the Comfort of this that they do pray for Here, even that God would turn their burned offerings into Ashes, that is, show that he did hear their Prayers.
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Now that wee might come to a more conscionable practise of this, we may consider what will follow:
Now that we might come to a more conscionable practice of this, we may Consider what will follow:
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first of all, when we doe desire to haue our prayers heard, and will accordingly marke the dealing of God towards vs, it will come to passe that we shall greatly esteeme of those benefits that are thus bestowed vpon vs,
First of all, when we do desire to have our Prayers herd, and will accordingly mark the dealing of God towards us, it will come to pass that we shall greatly esteem of those benefits that Are thus bestowed upon us,
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and be much affected with them; and so wee shall be the more thankfull to God for them.
and be much affected with them; and so we shall be the more thankful to God for them.
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For though wee ought highly to esteeme and make great account of the goodnes of God in the benefits that he bestoweth vpon vs vnasked, in that he preuenteth vs with his liberall blessings, as the Ps lmist saith;
For though we ought highly to esteem and make great account of the Goodness of God in the benefits that he bestoweth upon us unasked, in that he preventeth us with his liberal blessings, as the Psalm lmist Says;
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and I cannot tell whether wee should not doe it a great deale more:
and I cannot tell whither we should not do it a great deal more:
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yet such is our nature for the most part, that we esteeme of things the more, the more hardly that wee come by them,
yet such is our nature for the most part, that we esteem of things the more, the more hardly that we come by them,
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and the more paines that we take for them.
and the more pains that we take for them.
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Hereupon it commeth to passe, that when we haue prayed earnestly vnto God, and so haue gotten things that way,
Hereupon it comes to pass, that when we have prayed earnestly unto God, and so have got things that Way,
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and haue taken some paines for them, then shall wee thinke our selues the more beholding to God for them.
and have taken Some pains for them, then shall we think our selves the more beholding to God for them.
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Euen as when a man hath obtained a thing by long suite, and it hath cost him much,
Eve as when a man hath obtained a thing by long suit, and it hath cost him much,
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then if it bee granted to him at the last, he will esteem of the thing the more,
then if it be granted to him At the last, he will esteem of the thing the more,
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and think himselfe the more beholding to him that hath granted it.
and think himself the more beholding to him that hath granted it.
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Therefore we our selues when in the morning wee pray to God to blesse vs in his waies that day,
Therefore we our selves when in the morning we pray to God to bless us in his ways that day,
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and to prosper vs in al our actions, and then obserue how the Lord preserueth vs from much euil that might befall vs,
and to prosper us in all our actions, and then observe how the Lord Preserveth us from much evil that might befall us,
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and doth much good to vs, that wee were vnworthie of;
and does much good to us, that we were unworthy of;
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shall wee not greatly reioyce in this goodnes of his, and be thankfull vnto him for the same? And likewise at night when wee commend our bodies and soules,
shall we not greatly rejoice in this Goodness of his, and be thankful unto him for the same? And likewise At night when we commend our bodies and Souls,
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and all that wee haue to his blessed protection, that hee would keepe vs waking and sleeping;
and all that we have to his blessed protection, that he would keep us waking and sleeping;
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and finde in the morning that he hath done so indeed;
and find in the morning that he hath done so indeed;
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shall we not in the obseruation of this mercifull prouidence of God towards vs, bee confirmed in his goodnes to be thankfull vnto him for it? And so in any trouble and danger that we shall be in much more, wherein we do pray to him to preserue and blesse vs;
shall we not in the observation of this merciful providence of God towards us, be confirmed in his Goodness to be thankful unto him for it? And so in any trouble and danger that we shall be in much more, wherein we do pray to him to preserve and bless us;
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as when wee pray to him in this deadly sicknesse of the plague, for some fauour in it; as when we pray to him in this deadly sickness of the plague, for Some favour in it;
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and then marke how things fall out, that they are better rather than worse, and so therein see the goodnesse of God towards our selues and others;
and then mark how things fallen out, that they Are better rather than Worse, and so therein see the Goodness of God towards our selves and Others;
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shall wee not reioyce in Gods deliuerance, and be so much the more thankfull vnto him for the same? Euen as wee see Dauid and this people doe here:
shall we not rejoice in God's deliverance, and be so much the more thankful unto him for the same? Eve as we see David and this people do Here:
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for they are not onely thankfull to God for it, but they say, that they doe greatly reioyce that God had heard their prayers.
for they Are not only thankful to God for it, but they say, that they do greatly rejoice that God had herd their Prayers.
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The King shal reioyce in thy strength, O Lord, yea how greatly shall he reioyce in thy saluation? for thou hast giuen him his hearts desire, The King shall rejoice in thy strength, Oh Lord, yea how greatly shall he rejoice in thy salvation? for thou hast given him his hearts desire,
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and hast not denied him the request of his lips. and hast not denied him the request of his lips.
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And so did that godly woman Hannah the wife of Elkanah, when she prayed in the temple for a sonne,
And so did that godly woman Hannah the wife of Elkanah, when she prayed in the temple for a son,
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and God gaue her one, for she went home and presently conceiued, though she had been barren a long time before;
and God gave her one, for she went home and presently conceived, though she had been barren a long time before;
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she did so marke the issue and what followed vpon her prayers, and the prayers of Hely the Priest for her, that she confesseth to him, that God had giuen her that that she desired, saying, O my Lord, I am the woman that stood with thee here praying, I prayed for this child,
she did so mark the issue and what followed upon her Prayers, and the Prayers of Hely the Priest for her, that she Confesses to him, that God had given her that that she desired, saying, Oh my Lord, I am the woman that stood with thee Here praying, I prayed for this child,
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and the Lord hath giuen me my desire: and therefore she did not only consecrate him vnto God;and the Lord hath given me my desire: and Therefore she did not only consecrate him unto God;
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as the best gift that she could bestow vpon him, but maketh a solemne thanksgiuing vnto God for him,
as the best gift that she could bestow upon him, but makes a solemn thanksgiving unto God for him,
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and in the same she confesseth that she did esteeme of him, as if she had had seuen, saying, My heart reioyceth in the Lord, my heart reioyceth in the Lord, &c. And then after, They that were full, are hired foorth for bread,
and in the same she Confesses that she did esteem of him, as if she had had seuen, saying, My heart rejoices in the Lord, my heart rejoices in the Lord, etc. And then After, They that were full, Are hired forth for bred,
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and the hungrie are no more hired; so that the barren hath borne seuen, and she that had many children is feeble. and the hungry Are no more hired; so that the barren hath born seuen, and she that had many children is feeble.
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See what estimation of Gods benefits, and thankfulnes to him for the same, followeth vpon the diligent obseruation of them after our prayers.
See what estimation of God's benefits, and thankfulness to him for the same, follows upon the diligent observation of them After our Prayers.
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Whereas on the contrarie when wee neglect this;
Whereas on the contrary when we neglect this;
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many great things, which God giueth vs, either we regard not at all, or at the least not as we should,
many great things, which God gives us, either we regard not At all, or At the least not as we should,
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and so God hath not that praise from vs for them, that is due.
and so God hath not that praise from us for them, that is due.
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Secondarily, by this obseruation of Gods dealing towards vs after our prayers, it will come to passe, that wee shall grow in faith and hope of Gods goodnesse towards vs for the time to come; Secondarily, by this observation of God's dealing towards us After our Prayers, it will come to pass, that we shall grow in faith and hope of God's Goodness towards us for the time to come;
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and so wee shall be imboldened to pray to him afterwards, because we haue seene and marked how hee hath heard vs before.
and so we shall be emboldened to pray to him afterwards, Because we have seen and marked how he hath herd us before.
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For (as the Apostle saith) experience breedeth hope, and hope maketh not ashamed, because the loue of God is shed abroad in our hearts by the holy Ghost:
For (as the Apostle Says) experience breeds hope, and hope makes not ashamed, Because the love of God is shed abroad in our hearts by the holy Ghost:
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that is, former experience shal confirme vs in Gods loue, and so giue that hope for the time to come, that confoundeth not.
that is, former experience shall confirm us in God's love, and so give that hope for the time to come, that confoundeth not.
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And truly if wee had marked all our former experience this way publike and priuate, how many times, and for what God hath heard our prayers;
And truly if we had marked all our former experience this Way public and private, how many times, and for what God hath herd our Prayers;
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what great hope might wee haue had of it now in this time of our neede? When we could haue said, as Dauid did, God that deliuered mee from the paw of the lion,
what great hope might we have had of it now in this time of our need? When we could have said, as David did, God that Delivered me from the paw of the Lion,
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and from the paw of the beare, will deliuer me frō this vncircumcised Philistim: and from the paw of the bear, will deliver me from this uncircumcised Philistim:
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that is, God that hath heard me at such and such a time, I hope will heare me now.
that is, God that hath herd me At such and such a time, I hope will hear me now.
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But for want of this we are new to seeke in any great danger, as though God had neuer giuen vs any thing at our prayers before:
But for want of this we Are new to seek in any great danger, as though God had never given us any thing At our Prayers before:
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and that maketh vs also to haue so little hope now.
and that makes us also to have so little hope now.
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Thirdly, we shal be able to confirme others also by our owne experience, and incourage them to cal vpon God with good hope by our own example: Thirdly, we shall be able to confirm Others also by our own experience, and encourage them to call upon God with good hope by our own Exampl:
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for we shall be able to say vnto them, that wee haue obserued how God hath dealt with vs in the like case of theirs:
for we shall be able to say unto them, that we have observed how God hath dealt with us in the like case of theirs:
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and this shall be no small comfort to them to heare it:
and this shall be no small Comfort to them to hear it:
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or to our selues from others, to heare at their mouth, how God hath dealt with them in former times.
or to our selves from Others, to hear At their Mouth, how God hath dealt with them in former times.
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And so doth Dauid to this end speake to other of his owne experience which he had gotten, by marking how God dealt with him after his prayers;
And so does David to this end speak to other of his own experience which he had got, by marking how God dealt with him After his Prayers;
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when he saith, This poore man cried, and the Lord heard him, and saued him out of all his troubles. And a little before:
when he Says, This poor man cried, and the Lord herd him, and saved him out of all his Troubles. And a little before:
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I sought the Lord, and he heard me, yea he deliuered me out of my feare: I sought the Lord, and he herd me, yea he Delivered me out of my Fear:
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they shall looke to him, and runne to him, and their faces shall not be ashamed, saying, This poore man cried, and the Lord heard him. they shall look to him, and run to him, and their faces shall not be ashamed, saying, This poor man cried, and the Lord herd him.
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We see how confidently hee speaketh vnto others, and assureth them, that if they pray to God, he will heare them:
We see how confidently he speaks unto Others, and assureth them, that if they pray to God, he will hear them:
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for hee had well marked how the Lord had so dealt with him before.
for he had well marked how the Lord had so dealt with him before.
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Let vs then in all things wherein we haue prayed vnto God, so marke his dealing towards vs, that we may see how he hath turned our burnt offrings into ashes, that is,
Let us then in all things wherein we have prayed unto God, so mark his dealing towards us, that we may see how he hath turned our burned offerings into Ashes, that is,
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how he hath declared vnto vs, that he hath heard our prayers, that so we may reioyce in Gods benefits the more,
how he hath declared unto us, that he hath herd our Prayers, that so we may rejoice in God's benefits the more,
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and hee may bee praised for them, and our selues and others be confirmed in hope by experience through them.
and he may be praised for them, and our selves and Others be confirmed in hope by experience through them.
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Turne thy burnt offrings into ashes. Turn thy burned offerings into Ashes.
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Lastly, concerning these words, wheras in them he teacheth generally to pray, that God would shew that he had heard his prayers,
Lastly, Concerning these words, whereas in them he Teaches generally to pray, that God would show that he had herd his Prayers,
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and doth not limit it to any particular thing, as to say, shew it, by doing so and so:
and does not limit it to any particular thing, as to say, show it, by doing so and so:
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but that concerning the things that be prayed for, hee desireth that hee would shew which way it pleaseth him, that hee had heard them,
but that Concerning the things that be prayed for, he Desires that he would show which Way it Pleases him, that he had herd them,
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and that hee and they might as euidently see it, as those did who had their sacrifices consumed with fire from heauen:
and that he and they might as evidently see it, as those did who had their Sacrifices consumed with fire from heaven:
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It teacheth vs, that in al outward things especially, we should not tye the fauour of God,
It Teaches us, that in all outward things especially, we should not tie the favour of God,
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and the hearing of our prayers to any one speciall thing, as to say, If God would giue me such a thing, that I haue prayed for,
and the hearing of our Prayers to any one special thing, as to say, If God would give me such a thing, that I have prayed for,
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or deale so and so with me, I would beleeue that he had heard my prayers,
or deal so and so with me, I would believe that he had herd my Prayers,
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but vntill I haue that, I cannot be perswaded of it.
but until I have that, I cannot be persuaded of it.
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For in all things we ought to pray, that God would giue vs such and such things,
For in all things we ought to pray, that God would give us such and such things,
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so farre foorth as it is his holy will, as he knoweth it to be good for vs, and for his glorie:
so Far forth as it is his holy will, as he Knoweth it to be good for us, and for his glory:
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and with these conditions also must wee pray for others.
and with these conditions also must we pray for Others.
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So then if the Lord see it not expedient for vs, and so doe not giue it vs at all,
So then if the Lord see it not expedient for us, and so do not give it us At all,
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or when we would haue it, or in that manner that wee would:
or when we would have it, or in that manner that we would:
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yet wee must desire this, that hee would some way shew that he hath heard our prayers:
yet we must desire this, that he would Some Way show that he hath herd our Prayers:
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by giuing vs minds readie to submit our wils vnto his, & patience to beare things;
by giving us minds ready to submit our wills unto his, & patience to bear things;
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and that hee would giue vs some thing els for recompence or supplie of it,
and that he would give us Some thing Else for recompense or supply of it,
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and that hee would turne all to our good, and that we might also see it to be so;
and that he would turn all to our good, and that we might also see it to be so;
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and this must be sufficient for all.
and this must be sufficient for all.
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For we many times know not what to pray, as wee ought, but the spirit of God in vs maketh request then for vs vnto God with sighes and groanes, which cannot be expressed: For we many times know not what to pray, as we ought, but the Spirit of God in us makes request then for us unto God with sighs and groans, which cannot be expressed:
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and the Lord who is the searcher of the hearts, knoweth what is the meaning of the Spirit,
and the Lord who is the searcher of the hearts, Knoweth what is the meaning of the Spirit,
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for it maketh request for the Saints, according to that that they asked or named, which in temptation thēselues knew not well,
for it makes request for the Saints, according to that that they asked or nam, which in temptation themselves knew not well,
c-acp pn31 vvz n1 p-acp dt n2, vvg p-acp d cst pns32 vvd cc vvn, r-crq p-acp n1 px32 vvd xx av,
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but according to the meaning of the spirit in them.
but according to the meaning of the Spirit in them.
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For euen as those that are sicke of some hot pestilent burning feuer, or some other disease that distempereth their braine;
For even as those that Are sick of Some hight pestilent burning fever, or Some other disease that distempereth their brain;
p-acp av-j c-acp d cst vbr j pp-f d j j j-vvg n1, cc d j-jn n1 cst vvz po32 n1;
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when they aske any thing, those that attend vpon them will not giue them that which they haue named,
when they ask any thing, those that attend upon them will not give them that which they have nam,
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but some other thing in steed of it, which is better for them in that case;
but Some other thing in steed of it, which is better for them in that case;
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and in so doing they giue them according to their meaning, for they did meane that that was best for them,
and in so doing they give them according to their meaning, for they did mean that that was best for them,
cc p-acp av vdg pns32 vvi pno32 vvg p-acp po32 n1, c-acp pns32 vdd vvi d cst vbds js p-acp pno32,
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though they erred then through distemperature or ignorance in the particular; and so when they are well, and can iudge of things, themselues will confesse:
though they erred then through distemperature or ignorance in the particular; and so when they Are well, and can judge of things, themselves will confess:
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So doth the Lord deale with his seruants, & so must we be contēted to be ordred by the Lord, that whatsoeuer we aske he would giue vs that which hee knoweth to bee best for vs,
So does the Lord deal with his Servants, & so must we be contented to be ordered by the Lord, that whatsoever we ask he would give us that which he Knoweth to be best for us,
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and so giue vs according to the meaning of his spirit in vs, that so wee may see that hee hath heard our prayers.
and so give us according to the meaning of his Spirit in us, that so we may see that he hath herd our Prayers.
cc av vvb pno12 vvg p-acp dt n1 pp-f po31 n1 p-acp pno12, cst av pns12 vmb vvi cst pns31 vhz vvn po12 n2.
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Saint Paul prayed three times that the messenger of Satan which buffeted him, might depart away from him; Saint Paul prayed three times that the Messenger of Satan which buffeted him, might depart away from him;
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and the Lord heard his prayers: but how? he gaue him this answere; My grace is sufficient for thee, for my power is made perfect through weakenes.
and the Lord herd his Prayers: but how? he gave him this answer; My grace is sufficient for thee, for my power is made perfect through weakness.
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So that when in all temptations of the diuell hee held out in a good course,
So that when in all temptations of the Devil he held out in a good course,
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and God did vpholde him in his weakenes, that he was not ouerthrowne;
and God did uphold him in his weakness, that he was not overthrown;
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though the messenger of Satan did not depart from him, according to that which he had named in his praiers;
though the Messenger of Satan did not depart from him, according to that which he had nam in his Prayers;
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yet he saw wel enough, that God had heard his prayers, by giuing him strength against him.
yet he saw well enough, that God had herd his Prayers, by giving him strength against him.
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This is worthy to be diligently obserued, because we are giuen wholy to tie the hearing of our prayers vnto the receiuing of that particular we aske,
This is worthy to be diligently observed, Because we Are given wholly to tie the hearing of our Prayers unto the receiving of that particular we ask,
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and cannot for the most part otherwise discerne of it:
and cannot for the most part otherwise discern of it:
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as for example, if we aske health and wealth, and God giue them, then will we beleeue that he hath heard our prayers, and otherwise not:
as for Exampl, if we ask health and wealth, and God give them, then will we believe that he hath herd our Prayers, and otherwise not:
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whereas the Lord may no lesse shew that he hath heard our prayers, and deny vs both of them;
whereas the Lord may no less show that he hath herd our Prayers, and deny us both of them;
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when hee shall giue vs minds contented with our estate, and to waite vpon his blessed will in all our wants.
when he shall give us minds contented with our estate, and to wait upon his blessed will in all our Wants.
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We haue now a long time prayed vnto God for this sicknes and mortalitie, and wee desire to see that God hath heard our prayers:
We have now a long time prayed unto God for this sickness and mortality, and we desire to see that God hath herd our Prayers:
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and so we may also, though it be not lessened, but increased; yea, though it should come among vs, and bee vpon our owne bodies.
and so we may also, though it be not lessened, but increased; yea, though it should come among us, and be upon our own bodies.
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For in that he hath not begun with vs at the first, according to our deserts, For in that he hath not begun with us At the First, according to our deserts,
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nor is come vnto vs with this visitation as yet, but sheweth himselfe slowe to anger,
nor is come unto us with this Visitation as yet, but shows himself slow to anger,
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and vseth great patience towards vs;
and uses great patience towards us;
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yea, that hee daily warneth vs by the harmes of others, and not maketh vs a spectacle vnto others, therein hee hath sufficiently shewed that hee hath heard our praiers.
yea, that he daily warneth us by the harms of Others, and not makes us a spectacle unto Others, therein he hath sufficiently showed that he hath herd our Prayers.
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And now further if he should come and deale with vs in our owne bodies,
And now further if he should come and deal with us in our own bodies,
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and then with all should giue vs grace to profit by it, to amendment of life,
and then with all should give us grace to profit by it, to amendment of life,
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if he should also giue vs patience;
if he should also give us patience;
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yea, if hee should take vs away in this plague, and should assure vs in the middest of all pains and feares of death, of the forgiuenes of all our sinnes,
yea, if he should take us away in this plague, and should assure us in the midst of all pains and fears of death, of the forgiveness of all our Sins,
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and giue vs good hope of euerlasting life, and of the resurrection of our bodies, that when wee giue vp the Ghost, wee might boldly say, Father into thy hands I commend my spirit:
and give us good hope of everlasting life, and of the resurrection of our bodies, that when we give up the Ghost, we might boldly say, Father into thy hands I commend my Spirit:
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might wee not bee well assured by these, that God had heard our prayers? Therefore if affliction and trouble doe come, let vs see how we profit by it,
might we not be well assured by these, that God had herd our Prayers? Therefore if affliction and trouble do come, let us see how we profit by it,
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and what patience God giueth, and so accordingly be assured that God hath heard our prayers.
and what patience God gives, and so accordingly be assured that God hath herd our Prayers.
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And that the Lord in mercy will thus deale with vs, wee may be assured of it,
And that the Lord in mercy will thus deal with us, we may be assured of it,
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so many as pray to him aright:
so many as pray to him aright:
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and this must be sufficient for vs, and a sure token that God hath heard our prayers, that wee might bee thankfull to him for it.
and this must be sufficient for us, and a sure token that God hath herd our Prayers, that we might be thankful to him for it.
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Therefore let vs not cease praying vnto him night and day, not doubting but that God in his good time will turne our burnt offerings into ashes, that is, some way or other shew, that he hath heard our prayers to his glory,
Therefore let us not cease praying unto him night and day, not doubting but that God in his good time will turn our burned offerings into Ashes, that is, Some Way or other show, that he hath herd our Prayers to his glory,
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and the comfort of our selues and of our brethren.
and the Comfort of our selves and of our brothers.
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Selah. The Hebrew word retained in the Latine and English translations (for the Greeke hath it not) vsed for the most part only in the Psalmes, which were made to bee sung in the temple, noteth a vehement lifting vp of the voyce, Selac. The Hebrew word retained in the Latin and English Translations (for the Greek hath it not) used for the most part only in the Psalms, which were made to be sung in the temple, notes a vehement lifting up of the voice,
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and especially thereby also a contention and affection of the minde;
and especially thereby also a contention and affection of the mind;
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so that the Musitions when they came to this word, (which was vnto them as a direction in Musicke) did not so much sing it or say it, as we doe now:
so that the Musicians when they Come to this word, (which was unto them as a direction in Music) did not so much sing it or say it, as we do now:
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but letting it passe thereby did know that they should lift vp their voyces on high, to that end, that thereby their minds,
but letting it pass thereby did know that they should lift up their voices on high, to that end, that thereby their minds,
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and the minds of others might be moued with that that was then sung, according to the matter thereof.
and the minds of Others might be moved with that that was then sung, according to the matter thereof.
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And so it was a note of some change in the musick, and thereby also in the minds:
And so it was a note of Some change in the music, and thereby also in the minds:
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euen as wee when wee speake of any waightie matter wee put in some note of exclamation,
even as we when we speak of any weighty matter we put in Some note of exclamation,
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or word to stir them vp to attention, and to marke it diligently;
or word to stir them up to attention, and to mark it diligently;
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as our Sauiour Christ in the Gospell often in such cases, and to this end vseth this word.
as our Saviour christ in the Gospel often in such cases, and to this end uses this word.
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Behold. So was this word vsed to stirre vp their voyces, and thereby to stirre vp their minds.Behold. So was this word used to stir up their voices, and thereby to stir up their minds.
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That kinde of musicke that was then vsed in the temple (for which this was written) is now ceased with the rest of that Leuiticall kind of seruice, and so there is no more vse of it that way:
That kind of music that was then used in the temple (for which this was written) is now ceased with the rest of that Levitical kind of service, and so there is no more use of it that Way:
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yet still it is carefully retained in the text, and there is good vse of it in the Church:
yet still it is carefully retained in the text, and there is good use of it in the Church:
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for it serueth to the stirring vp of the mind with some speciall affection vnto that whereunto it is affixed:
for it serveth to the stirring up of the mind with Some special affection unto that whereunto it is affixed:
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which affection must alwaies be according to the matter contayned in those words, whereunto this is adioyned.
which affection must always be according to the matter contained in those words, whereunto this is adjoined.
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And therefore it noteth out not any one speciall affection of the mind, as some interiections doe,
And Therefore it notes out not any one special affection of the mind, as Some interjections do,
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but diuers, and generally all kind whatsoeuer, which must be in vs diuersly according to the matter.
but diverse, and generally all kind whatsoever, which must be in us diversely according to the matter.
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As in the third Psalme it is vsed three times, for three seuerall affections, according to that that is said there:
As in the third Psalm it is used three times, for three several affections, according to that that is said there:
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as Many say to my soule, there is no helpe for him in his God. Selah. as Many say to my soul, there is no help for him in his God. Selac.
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As if he should say, O what a great calamitie or crosse is that? I am greatly affected with that,
As if he should say, Oh what a great calamity or cross is that? I am greatly affected with that,
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and would haue others to bee so too, and pity mee thereafter.
and would have Others to be so too, and pity me thereafter.
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And, I did call vnto the Lord with my voyce, and he did heare me out of his holy mountaine. Selah. And, I did call unto the Lord with my voice, and he did hear me out of his holy mountain. Selac.
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They said God had forsaken him, but hee prayed vnto God, and God heard him,
They said God had forsaken him, but he prayed unto God, and God herd him,
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and then hee addeth Selah, as if hee had said, Oh what a good God is that? and how is that to be marked? And lastly, in the same Psalme, Saluation belongeth vnto the Lord, and thy blessing is vpon thy people. Selah.
and then he adds Selac, as if he had said, O what a good God is that? and how is that to be marked? And lastly, in the same Psalm, Salvation belongeth unto the Lord, and thy blessing is upon thy people. Selac.
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As if he had said, God only can saue, and he saueth his people:
As if he had said, God only can save, and he Saveth his people:
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and then affixeth, Selah. As if he had said, Oh what a blessed thing is that? and how should wee therefore put our trust in him?
and then affixeth, Selac. As if he had said, O what a blessed thing is that? and how should we Therefore put our trust in him?
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So here, when Dauid had willed them to pray, that God would remember his prayers, and shew that hee had heard them;
So Here, when David had willed them to pray, that God would Remember his Prayers, and show that he had herd them;
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he addeth, Selah, to stirre vp their minds and his owne:
he adds, Selac, to stir up their minds and his own:
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Theirs, that they might pray this earnestly for him, and know that he had great need of it,
Theirs, that they might pray this earnestly for him, and know that he had great need of it,
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for hee commended it vnto them with some feeling:
for he commended it unto them with Some feeling:
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and hee knew that it was a great thing to offer vp any thing to God, that should bee acceptable vnto him,
and he knew that it was a great thing to offer up any thing to God, that should be acceptable unto him,
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if we consider his excellency, and our own vnworthines:
if we Consider his excellency, and our own unworthiness:
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And for himselfe, that he would esteeme this as a great benefit, if the Lord would shew that he had heard his prayers;
And for himself, that he would esteem this as a great benefit, if the Lord would show that he had herd his Prayers;
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euen as hee confesseth in the next Psalme.
even as he Confesses in the next Psalm.
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Thou hast giuen him his hearts desire, and hast not denied him the request of his lippes: Thou hast given him his hearts desire, and hast not denied him the request of his lips:
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where hee doth also adde this note, Selah: to shew, that as before they did earnestly pray for it,
where he does also add this note, Selac: to show, that as before they did earnestly pray for it,
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so now they should be greatly affected in thankesgiuing with it:
so now they should be greatly affected in thanksgiving with it:
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and as they had a feeling of their want in praying for it, so they should haue of the goodnes of God, in giuing thankes for the same:
and as they had a feeling of their want in praying for it, so they should have of the Goodness of God, in giving thanks for the same:
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and so both in the one, and in the other to haue their minds specially moued with that they said.
and so both in the one, and in the other to have their minds specially moved with that they said.
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Generally wheresoeuer this is vsed, we must carefully marke it, and make some good vse of it, according to the matter where it is vsed:
Generally wheresoever this is used, we must carefully mark it, and make Some good use of it, according to the matter where it is used:
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For though the whole Scripture be excellent in it selfe, and in euery part of it,
For though the Whole Scripture be excellent in it self, and in every part of it,
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as being giuen by the inspiration of the holy Ghost, and is profitable to teach, to conuince, to correct, and to instruct in righteousnesse;
as being given by the inspiration of the holy Ghost, and is profitable to teach, to convince, to correct, and to instruct in righteousness;
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that the man of God may be absolute, being made perfect vnto all good works: yet some parts haue more speciall vse to vs in some cases than other;
that the man of God may be absolute, being made perfect unto all good works: yet Some parts have more special use to us in Some cases than other;
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and therefore some are commended vnto vs with the title of excellencie; as all the Psalmes commonly called of degrees:
and Therefore Some Are commended unto us with the title of excellency; as all the Psalms commonly called of Degrees:
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or as others reade it, of excellencies, because in that shortnes they containe some excellent matter. or as Others read it, of excellencies, Because in that shortness they contain Some excellent matter.
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So also in the same Psalme some part may bee of greater vse, and of more note and obseruation for some causes,
So also in the same Psalm Some part may be of greater use, and of more note and observation for Some Causes,
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than some other part of the same:
than Some other part of the same:
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as here in this Psalme, though hee commended the whole Psalme vnto them, and whole matter of the same,
as Here in this Psalm, though he commended the Whole Psalm unto them, and Whole matter of the same,
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as appeareth by the title and inscription of the same, and the whole discourse of it:
as appears by the title and inscription of the same, and the Whole discourse of it:
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yet in it, the matter of this verse he doth specially commend vnto them for some causes, with this marke or note (then well knowne because it was in great vse) when he addeth, Selah. So also in another Psalme, Dauid commendeth one thing vnto them with a double note: as when he saith.
yet in it, the matter of this verse he does specially commend unto them for Some Causes, with this mark or note (then well known Because it was in great use) when he adds, Selac. So also in Another Psalm, David commends one thing unto them with a double note: as when he Says.
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The Lord is known by executing iudgement, the wicked is snared in the worke of his owne hands. Higgaion. Selah. The Lord is known by executing judgement, the wicked is snared in the work of his own hands. Higgaion. Selac.
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This Psalme was made as a solemne thankesgiuing for the conquest he had ouer the proude Philistim Goliah, as appeareth in the title:
This Psalm was made as a solemn thanksgiving for the conquest he had over the proud Philistim Goliath, as appears in the title:
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therefore when hee commeth to this, to shew how the Lord was knowne by executing iudgement vpon him,
Therefore when he comes to this, to show how the Lord was known by executing judgement upon him,
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and euen this iudgement, that hee was snared in the worke of his owne hands (as many other wicked men are) for he was slaine in that combate by little Dauid, and that without armour,
and even this judgement, that he was snared in the work of his own hands (as many other wicked men Are) for he was slain in that combat by little David, and that without armour,
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euen with a stone and a sling, as it were with the hand of God miraculously;
even with a stone and a sling, as it were with the hand of God miraculously;
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in that combat I say, whereunto he had proudly challenged all the hoast of the Israelites, with blasphemous words, tending to the dishonour of God:
in that combat I say, whereunto he had proudly challenged all the host of the Israelites, with blasphemous words, tending to the dishonour of God:
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he addeth these two notes, Higgaion: that is, This is worthy to be meditated vpon,
he adds these two notes, Higgaion: that is, This is worthy to be meditated upon,
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and thought seriously on of all men, that the wicked are snared in the workes of their owne hands.
and Thought seriously on of all men, that the wicked Are snared in the works of their own hands.
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Selah: As if hee had said;Selac: As if he had said;
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yea in deed, this is worthy most seriously and with great affection to bee thought vpon.
yea in deed, this is worthy most seriously and with great affection to be Thought upon.
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But we shall make further vse of this doctrine hereafter.
But we shall make further use of this Doctrine hereafter.
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THE ELEVENTH SERMON vpon the third verse. Selah.THE ELEVENTH SERMON upon the third verse. Selac.
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WE heard the last day, the meaning of this word, namely that it serued to note out some speciall affection, according to the matter where it was vsed.
WE herd the last day, the meaning of this word, namely that it served to note out Some special affection, according to the matter where it was used.
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Wee are then now to consider what speciall affections were in him, and should be in the people here:
we Are then now to Consider what special affections were in him, and should be in the people Here:
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and so what is and was the vse of it in this place.
and so what is and was the use of it in this place.
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Generally it being ioyned vnto a prayer, they were to haue the affections meet for prayer,
Generally it being joined unto a prayer, they were to have the affections meet for prayer,
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and for this thing that here they prayed for.
and for this thing that Here they prayed for.
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Therefore the speciall affections that ought to be in the people, when they prayed thus, were these, or such like.
Therefore the special affections that ought to be in the people, when they prayed thus, were these, or such like.
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First, when hee willeth them to pray, that God would heare his prayers, and shew that he did so,
First, when he wills them to pray, that God would hear his Prayers, and show that he did so,
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and then addeth, Selah, a note of affection, or stirring vp of the mind;
and then adds, Selac, a note of affection, or stirring up of the mind;
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it was to teach them, that he would haue them affected with it, to pray for it earnestly.
it was to teach them, that he would have them affected with it, to pray for it earnestly.
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And in requiring this earnestnes here, his meaning was not, that they should bee colde in the former, and negligent:
And in requiring this earnestness Here, his meaning was not, that they should be cold in the former, and negligent:
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but here he required a speciall feruency of the spirit;
but Here he required a special fervency of the Spirit;
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that after a speciall manner they would pray that God would heare his prayers, and declare it.
that After a special manner they would pray that God would hear his Prayers, and declare it.
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By which example wee learne, that though we ought alwaies to pray from our hearts, and neuer with the tongue onely, as many doe, and haue done:
By which Exampl we Learn, that though we ought always to pray from our hearts, and never with the tongue only, as many do, and have done:
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not only in Popery, when if they had said a certaine number of prayers, it was thought sufficient,
not only in Popery, when if they had said a certain number of Prayers, it was Thought sufficient,
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though they knew not what they said, it being in an vnknowne tongue, and so could not possibly haue any desire at all vnto that which they prayed for;
though they knew not what they said, it being in an unknown tongue, and so could not possibly have any desire At all unto that which they prayed for;
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and so that was verified of them that Christ speaketh of in the Gospell;
and so that was verified of them that christ speaks of in the Gospel;
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This people draweth neere vnto me with their lippes, but their heart is farre from me: This people draws near unto me with their lips, but their heart is Far from me:
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but also in these dayes, when many though they say, Amen, at the end of prayers, yet haue had their mind occupied about other matters,
but also in these days, when many though they say, Amen, At the end of Prayers, yet have had their mind occupied about other matters,
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and so though their tongue hath spoken, yet their mindes haue desired nothing: whereas God is a spirit, and wil be worshipped in our spirits:
and so though their tongue hath spoken, yet their minds have desired nothing: whereas God is a Spirit, and will be worshipped in our spirits:
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and he is the searcher of the hearts, which when it is prepared, then hee heareth,
and he is the searcher of the hearts, which when it is prepared, then he hears,
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as it is said, thou preparest the heart, and bendest thine eare thereto.
as it is said, thou preparest the heart, and bendest thine ear thereto.
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So that whensoeuer we pray, we must say as the Prophet doth, My heart is prepared, my heart is prepared O God, I will sing and giue thanks.
So that whensoever we pray, we must say as the Prophet does, My heart is prepared, my heart is prepared Oh God, I will sing and give thanks.
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Therefore wee must not come rashly to prayer and vnaduisedly on the suddaine, but prepare our hearts beforehand;
Therefore we must not come rashly to prayer and unadvisedly on the sudden, but prepare our hearts beforehand;
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as Christ teacheth vs in that forme of his, O our Father, which art in Heauen, &c:
as christ Teaches us in that Form of his, Oh our Father, which art in Heaven, etc.:
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willing vs to consider of Gods fatherly loue, and of his almighty power, and so pray to him,
willing us to Consider of God's fatherly love, and of his almighty power, and so pray to him,
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as to one whom wee are perswaded is most willing and able to heare and helpe vs. And though wee must alwaies thus pray, if wee will bee heard;
as to one whom we Are persuaded is most willing and able to hear and help us And though we must always thus pray, if we will be herd;
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yet we are to striue with our affections in prayer:
yet we Are to strive with our affections in prayer:
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and as something shall be more materiall for vs, and wee stand in more need of it;
and as something shall be more material for us, and we stand in more need of it;
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so there, and for that, to pray more earnestly:
so there, and for that, to pray more earnestly:
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and as we must continually striue with our owne dulnesse in prayer, and as the Apostle saith, watch thereunto; so wee must offer violence as it were to our selues in such things as doe most concerne vs. So that our prayers must not flowe from vs like a still streame, which is alwaies like it selfe,
and as we must continually strive with our own dulness in prayer, and as the Apostle Says, watch thereunto; so we must offer violence as it were to our selves in such things as do most concern us So that our Prayers must not flow from us like a still stream, which is always like it self,
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and neuer standeth still like a poole: so wee must not haue alwaies the like desires in prayer;
and never Stands still like a pool: so we must not have always the like Desires in prayer;
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yea, though they be desires of the heart in deed, and the heart bee truly moued with it,
yea, though they be Desires of the heart in deed, and the heart be truly moved with it,
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and not stand still senselesse and dead in the affections of it, like a lake which is without motion: (which yet it were well,
and not stand still senseless and dead in the affections of it, like a lake which is without motion: (which yet it were well,
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if all men could come vnto:
if all men could come unto:
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and it is a great worke of the spirit, if wee can doe so) but our hearts in prayer must bee working,
and it is a great work of the Spirit, if we can do so) but our hearts in prayer must be working,
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like the great Ocean Sea, that sometimes commeth with great billowes, so that it bringeth vp things that are at the bottome of it.
like the great Ocean Sea, that sometime comes with great billows, so that it brings up things that Are At the bottom of it.
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So we according to our speciall need, and the necessitie of others, that we pray for, must stirre vp the least desire that we haue,
So we according to our special need, and the necessity of Others, that we pray for, must stir up the least desire that we have,
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euen from the bottome of our hearts:
even from the bottom of our hearts:
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and though our hearts were moued before, yet when wee come to such a thing, they must bee mooued a great deale more;
and though our hearts were moved before, yet when we come to such a thing, they must be moved a great deal more;
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that God may see how earnestly we desire them, that so hee may fulfill them.
that God may see how earnestly we desire them, that so he may fulfil them.
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And this we must doe, not onely in our priuat prayers, according to that that we stand in need of (as we all finde, that we need something more then other) for that wee must bee most importunate,
And this we must do, not only in our private Prayers, according to that that we stand in need of (as we all find, that we need something more then other) for that we must be most importunate,
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though wee must alwaies pray earnestly.
though we must always pray earnestly.
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But also in the publike prayers of the Church (as these of the people were) as wee must alwaies during the time of prayer, marke diligently what is said,
But also in the public Prayers of the Church (as these of the people were) as we must always during the time of prayer, mark diligently what is said,
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and haue not onely our minde occupied about it, but our desires going with his words, that prayeth,
and have not only our mind occupied about it, but our Desires going with his words, that Prayeth,
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as it were, step by step:
as it were, step by step:
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that thus they may all waite vpon him, and as it were hang vpon his mouth (as it is sayd the people did vpon our Sauiour Christ) but when there is any speciall thing prayed for, which concerneth vs neerely, or any of ours,
that thus they may all wait upon him, and as it were hang upon his Mouth (as it is said the people did upon our Saviour christ) but when there is any special thing prayed for, which concerns us nearly, or any of ours,
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or the glory of God, and Church of Christ;
or the glory of God, and Church of christ;
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there to stirre vp our minds with some more earnest desire to call vpon God for it:
there to stir up our minds with Some more earnest desire to call upon God for it:
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and as it were to say, Selah: that is, Oh that God would grant that:
and as it were to say, Selac: that is, O that God would grant that:
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so would it come to passe, that God would giue vs our desire, as he hath promised to fill the hungry soule with good things.
so would it come to pass, that God would give us our desire, as he hath promised to fill the hungry soul with good things.
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But for want of this, because by the coldnesse of our desires, it appeareth that wee doe not esteeme of them,
But for want of this, Because by the coldness of our Desires, it appears that we do not esteem of them,
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or but smally regard them, therefore wee haue them not. And this is that that the Apostle speaketh of to the Romanes;
or but smally regard them, Therefore we have them not. And this is that that the Apostle speaks of to the Romans;
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I beseech you, that you would striue with me by prayer to God for me; and to the Corinthians also, saying, So that yee labour together in prayer for vs: I beseech you, that you would strive with me by prayer to God for me; and to the Corinthians also, saying, So that ye labour together in prayer for us:
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where hee compareth prayer vnto labouring and striuing: where he compareth prayer unto labouring and striving:
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Therefore as when wee striue for any matter of moment, wee will alwaies put to our strength, that we may do our best that we can;
Therefore as when we strive for any matter of moment, we will always put to our strength, that we may do our best that we can;
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but yet sometimes we will put to all our strength, and straine our selues to the vttermost, that we might preuaile:
but yet sometime we will put to all our strength, and strain our selves to the uttermost, that we might prevail:
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so we in our prayers, though wee must alwaies bee earnest, yet in somethings wee must stretch out our affections vnto the full.
so we in our Prayers, though we must always be earnest, yet in somethings we must stretch out our affections unto the full.
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And so it is said of our Lord and Sauiour Iesus Christ, both before, and when he was vpon the crosse,
And so it is said of our Lord and Saviour Iesus christ, both before, and when he was upon the cross,
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as it is set downe in the Gospell; He prayed, Father if thou wilt, take away this cuppe from me.
as it is Set down in the Gospel; He prayed, Father if thou wilt, take away this cup from me.
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Neuerthelesse, not my will but thine bee done: and being in an agonie, hee prayed more earnestly; Nevertheless, not my will but thine bee done: and being in an agony, he prayed more earnestly;
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and his sweate was like drops of bloud, trickling downe to the ground.
and his sweat was like drops of blood, trickling down to the ground.
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Where it is said, that he was in an agonie, that is, in a great conflict of the minde with the wrath of God,
Where it is said, that he was in an agony, that is, in a great conflict of the mind with the wrath of God,
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as appeared by the bloudie sweate that came from his precious b dy, when he kneeled vpon the cold ground,
as appeared by the bloody sweat that Come from his precious b die, when he kneeled upon the cold ground,
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and so hee prayed the more earnestly.
and so he prayed the more earnestly.
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He prayed alwaies in the spirit, but in this distresse of bodie and minde he inlarged his affections:
He prayed always in the Spirit, but in this distress of body and mind he enlarged his affections:
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as appeareth also by his words, when three times hee prayed, that if it were possible, that cup might passe away from him.
as appears also by his words, when three times he prayed, that if it were possible, that cup might pass away from him.
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So afterwards when he was vpon the crosse, he cried with a lowd voyce, Father into thy hands I commend my spirit: So afterwards when he was upon the cross, he cried with a loud voice, Father into thy hands I commend my Spirit:
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and when he had thus said, he gaue vp the ghost. and when he had thus said, he gave up the ghost.
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Thus being at the last gaspe, as we say, he strained himselfe to the vttermost not onely in bodie but in minde,
Thus being At the last gasp, as we say, he strained himself to the uttermost not only in body but in mind,
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and so earnestly prayed, and declared his earnestnes with the lowd crie that hee made, that with it hee spent all his strength in soule and bodie,
and so earnestly prayed, and declared his earnestness with the loud cry that he made, that with it he spent all his strength in soul and body,
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so that at the end of his prayer he gaue vp the ghost, and died praying.
so that At the end of his prayer he gave up the ghost, and died praying.
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So must we alwaies watch in prayer, as Paul speaketh, that is, watch ouer our affections, that as any thing seemeth more needfull,
So must we always watch in prayer, as Paul speaks, that is, watch over our affections, that as any thing seems more needful,
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so we more earnestly desire that. As if we had many suites to a Nobleman, and something did specially concerne vs,
so we more earnestly desire that. As if we had many suits to a Nobleman, and something did specially concern us,
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and wherein consisted (as we say) our making or marring, we would moue him most earnestly in that:
and wherein consisted (as we say) our making or marring, we would move him most earnestly in that:
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and as we would desire him to remember vs in all things, so most of all,
and as we would desire him to Remember us in all things, so most of all,
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and especially in such a thing.
and especially in such a thing.
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So doth Dauid here, he willeth the people to pray for him, that God would send him helpe,
So does David Here, he wills the people to pray for him, that God would send him help,
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and strengthen him against his enemies;
and strengthen him against his enemies;
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yea & that God would heare his prayers, and declare by the euent, that he had done so indeede:
yea & that God would hear his Prayers, and declare by the event, that he had done so indeed:
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and then he addeth, Selah: as if he had said, Oh, I pray you remember that especially,
and then he adds, Selac: as if he had said, O, I pray you Remember that especially,
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and doe not forget aboue all other to pray, that God would some waies declare, that he hath heard our prayers.
and do not forget above all other to pray, that God would Some ways declare, that he hath herd our Prayers.
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So must wee doe in all things when we pray to God.
So must we do in all things when we pray to God.
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As now we haue many things to pray for, but among them this is the chiefest, that we thus weekly twice in one day meete for, As now we have many things to pray for, but among them this is the chiefest, that we thus weekly twice in one day meet for,
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euen to pray to God that hee would forgiue vs our sins, and be reconciled vnto vs through the bloud of his sonne,
even to pray to God that he would forgive us our Sins, and be reconciled unto us through the blood of his son,
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and so stay in his blessed time this heauie hand, that so long, and in so many places, to the losse and destruction of so many thousands hath lien grieuously and vncomfortably vpon vs:
and so stay in his blessed time this heavy hand, that so long, and in so many places, to the loss and destruction of so many thousands hath lain grievously and uncomfortably upon us:
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Vnto these prayers of ours, and when wee come to this one thing, must be added Selah, that is, euery one must pray for this most earnestly.
Unto these Prayers of ours, and when we come to this one thing, must be added Selac, that is, every one must pray for this most earnestly.
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For our Sauiour Christ hath taught vs by the parable of the wicked Iudge, what importunitie of earnest prayer can do;
For our Saviour christ hath taught us by the parable of the wicked Judge, what importunity of earnest prayer can do;
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euen that God will heare them that thus crie vnto him day and night, though hee deferre for a time. even that God will hear them that thus cry unto him day and night, though he defer for a time.
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Therefore let vs stirre vp our affections, and by how much the benefit of health is the longer a comming,
Therefore let us stir up our affections, and by how much the benefit of health is the longer a coming,
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and we most vnworthie of it; by so much let vs pray most earnestly: and let vs doe as Christ Iesus did;
and we most unworthy of it; by so much let us pray most earnestly: and let us do as christ Iesus did;
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that is, seeing wee are in distresse, let vs pray more earnestly:
that is, seeing we Are in distress, let us pray more earnestly:
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as Dauid saith also of himselfe, when he was in great troubles, and could not tell how to get out of them;
as David Says also of himself, when he was in great Troubles, and could not tell how to get out of them;
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Out of the deepe places haue I cried vnto thee O Lord, Lord heare my voyce. Out of the deep places have I cried unto thee Oh Lord, Lord hear my voice.
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So that as a man if hee were fallen into a great pit or well,
So that as a man if he were fallen into a great pit or well,
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and could not tell how to get out, hee would not onely call and crie for helpe,
and could not tell how to get out, he would not only call and cry for help,
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but he would straine his voyce, as much as hee could:
but he would strain his voice, as much as he could:
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So let vs in this forlorne hope, and desperate estate of ours, not onely pray to God,
So let us in this forlorn hope, and desperate estate of ours, not only pray to God,
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but straine all our desires to the vttermost. Those that vse to sleepe at prayers, or talke, or haue their mindes otherwise occupied;
but strain all our Desires to the uttermost. Those that use to sleep At Prayers, or talk, or have their minds otherwise occupied;
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this doctrine and the practise of it cannot concerne them one whit, but those that are deuout in prayer,
this Doctrine and the practice of it cannot concern them one whit, but those that Are devout in prayer,
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and the most deuout of all, that they would learne this, as occasion shall serue, to shew their deuotion in prayer to the vttermost,
and the most devout of all, that they would Learn this, as occasion shall serve, to show their devotion in prayer to the uttermost,
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and not thinke that alwaies one kinde of deuotion is sufficient.
and not think that always one kind of devotion is sufficient.
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Secondarily, when he teacheth them thus to pray, that God would shew that he had fauourably accepted his prayers, offrings,
Secondarily, when he Teaches them thus to pray, that God would show that he had favourably accepted his Prayers, offerings,
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and all seruices that he had done to him, and then addeth, Selah. This note of stirring vp the affection, it was to shew how hee thought of this thing,
and all services that he had done to him, and then adds, Selac. This note of stirring up the affection, it was to show how he Thought of this thing,
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euen that it was a great thing to do any seruice, or to offer vp any prayers, that might be acceptable vnto God:
even that it was a great thing to do any service, or to offer up any Prayers, that might be acceptable unto God:
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therefore that it might be so, that is, well pleasing in his eyes, it was to bee commended vnto him againe and againe.
Therefore that it might be so, that is, well pleasing in his eyes, it was to be commended unto him again and again.
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And truly thus must we thinke of the seruice of God, and we shall finde, that if we consider rightly the high maiestie of God,
And truly thus must we think of the service of God, and we shall find, that if we Consider rightly the high majesty of God,
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and what is meete for him on the one side, and then our owne vnworthines and insufficiencie to bring any thing at all vnto him on the other side;
and what is meet for him on the one side, and then our own unworthiness and insufficiency to bring any thing At all unto him on the other side;
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we must needes confesse, that it is a very hard thing to doe any thing after that manner, that hee may vouchsafe once to regard it.
we must needs confess, that it is a very hard thing to do any thing After that manner, that he may vouchsafe once to regard it.
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Euery thing is not meete for him, it must bee agreeable vnto his word, otherwise he refuseth our will-worship,
Every thing is not meet for him, it must be agreeable unto his word, otherwise he Refuseth our will-worship,
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and saith, Who hath required these things at your hands? So then we must not obtrude vnto him our owne blind deuotions as they did in the time of Poperie.
and Says, Who hath required these things At your hands? So then we must not obtrude unto him our own blind devotions as they did in the time of Popery.
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Besides, wee must doe all things after that manner that hee hath prescribed in his word, with pure consciences, and lift pure hands in all places,
Beside, we must do all things After that manner that he hath prescribed in his word, with pure Consciences, and lift pure hands in all places,
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as the Apostle saith, and he that calleth vpon the name of the Lord, let him depart from iniquitie;
as the Apostle Says, and he that calls upon the name of the Lord, let him depart from iniquity;
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for God heareth not sinners, as the blind man in the Gospell said, but if any be a worshipper of him,
for God hears not Sinners, as the blind man in the Gospel said, but if any be a worshipper of him,
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and doth his will, him he heareth. And for want of this he refused the very sacrifices and oblations of the Iewes,
and does his will, him he hears. And for want of this he refused the very Sacrifices and Oblations of the Iewes,
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yea their solemne fastings, as wee may see in the Prophet:
yea their solemn Fastings, as we may see in the Prophet:
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and namely in the Prophet Esay. What haue I to doe with the multitude of your sacrifices (saith the Lord) I am full of the burnt offrings of rammes,
and namely in the Prophet Isaiah. What have I to do with the multitude of your Sacrifices (Says the Lord) I am full of the burned offerings of rams,
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and of the fat of fed beasts; and I desire not the bloud of bullocks; bring no more oblations in vaine:
and of the fat of fed beasts; and I desire not the blood of bullocks; bring no more Oblations in vain:
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Incense is an abomination vnto me, I cannot suffer your new Moones, nor Sabbaths, nor solemne daies;
Incense is an abomination unto me, I cannot suffer your new Moons, nor Sabbaths, nor solemn days;
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they are a burthen vnto me, and I am wearie to beare them: they Are a burden unto me, and I am weary to bear them:
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and so foorth as followeth in that place, and after hee sheweth the cause of it, that their liues were vngodly,
and so forth as follows in that place, and After he shows the cause of it, that their lives were ungodly,
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and so they offred them with an il conscience: and therefore he addeth:
and so they offered them with an ill conscience: and Therefore he adds:
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Wash you, make you cleane, take away the euill of your workes, cease to doe euill, and so foorth.Wash you, make you clean, take away the evil of your works, cease to do evil, and so forth.
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So then we must be of this minde, that it is a very hard thing to serue God,
So then we must be of this mind, that it is a very hard thing to serve God,
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as we should, and therefore in all parts of his worship wee must vse great diligence, that they may bee done in that manner, that he may fauourably accept them.
as we should, and Therefore in all parts of his worship we must use great diligence, that they may be done in that manner, that he may favourably accept them.
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As now thus to come to the Church weekly (as we doe) to serue him in hearing of his word, in prayer and fasting, are things commanded of God:
As now thus to come to the Church weekly (as we do) to serve him in hearing of his word, in prayer and fasting, Are things commanded of God:
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but to doe them so, as God may receiue them fauourably, and blesse vs for them,
but to do them so, as God may receive them favourably, and bless us for them,
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and to be assured of it, this is a great thing;
and to be assured of it, this is a great thing;
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and euery one must striue to doe them so, as God may gratiously receiue them at their hands.
and every one must strive to do them so, as God may graciously receive them At their hands.
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Wee must be farre then from that Prophets minde, which is in some, to thinke so basely of God,
we must be Far then from that prophets mind, which is in Some, to think so basely of God,
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and of his seruice, that euery thing should be good enough for him, and that he must needes accept all things at our hands,
and of his service, that every thing should be good enough for him, and that he must needs accept all things At our hands,
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and so care not how wee doe them:
and so care not how we do them:
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as how we pray, how we heare his word, how wee receiue his Sacraments, &c. Doth not our Sauiour Christ say, Take heede how you heare? to shew that all kinde of hearing is not sufficient,
as how we pray, how we hear his word, how we receive his Sacraments, etc. Does not our Saviour christ say, Take heed how you hear? to show that all kind of hearing is not sufficient,
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vnlesse wee heare his word as wee should: and, He that hath eares to heare, let him heare, that is, as hee should; namely, diligently and carefully:
unless we hear his word as we should: and, He that hath ears to hear, let him hear, that is, as he should; namely, diligently and carefully:
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and as the Apostle saith, Let him be swift to heare.
and as the Apostle Says, Let him be swift to hear.
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So that in nothing wee are to vse so much diligence and preparation, as in the seruice of God, that it may be accepted. So that in nothing we Are to use so much diligence and preparation, as in the service of God, that it may be accepted.
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This lesson doth Salomon teach vs very well in the booke of the Preacher, in these words:
This Lesson does Solomon teach us very well in the book of the Preacher, in these words:
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Take heede to thy foote, when thou entrest into the house of God, and be more neere to heare, Take heed to thy foot, when thou enterest into the house of God, and be more near to hear,
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than to giue the sacrifice of fooles; for they know not that they doe euill. than to give the sacrifice of Fools; for they know not that they do evil.
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Where by the feete he meaneth the affections of the minde, for as the one carrie the bodie,
Where by the feet he means the affections of the mind, for as the one carry the body,
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so doe the other the minde and bodie.
so do the other the mind and body.
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Therefore saith he, thinke not enough to come to the Temple, but consider with what mindes you come, that is, come religiously, soberly, deuoutly, and as you should come:
Therefore Says he, think not enough to come to the Temple, but Consider with what minds you come, that is, come religiously, soberly, devoutly, and as you should come:
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and be readie to heare what God requireth of you, and doe that;
and be ready to hear what God requires of you, and do that;
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and doe not rest in the outward sacrifices, as though they were sufficient, as many foolish men doe.
and do not rest in the outward Sacrifices, as though they were sufficient, as many foolish men do.
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For obedience is better than all outward seruice of God, and all sacrifices, as was said to Saul. That so wee may offer vp our selues vnto God, that is, our soules and bodies to bee readie to serue him with both,
For Obedience is better than all outward service of God, and all Sacrifices, as was said to Saul. That so we may offer up our selves unto God, that is, our Souls and bodies to be ready to serve him with both,
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as liuing sacrifices, holy and acceptable vnto God, as the Apostle saith, which is our reasonable seruing of God.
as living Sacrifices, holy and acceptable unto God, as the Apostle Says, which is our reasonable serving of God.
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For without this all is euill, euen our cōming to Church and prayer to God,
For without this all is evil, even our coming to Church and prayer to God,
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though foolish men doe not consider of it, as Salomon saith, They know not that they do euil.
though foolish men do not Consider of it, as Solomon Says, They know not that they do evil.
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For the sacrifice of the wicked is an abomination to the Lord: but the prayer of the righteous is acceptable vnto him. For the sacrifice of the wicked is an abomination to the Lord: but the prayer of the righteous is acceptable unto him.
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So then it is not enough to come hither, but euery man must consider with what minde he commeth, that so God may accept of him, of his comming, and of his seruice.
So then it is not enough to come hither, but every man must Consider with what mind he comes, that so God may accept of him, of his coming, and of his service.
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And this wee had neede to bee put in minde of, because men for the most part are more carefull about their owne busines, yea about other mens busines that all may be well done,
And this we had need to be put in mind of, Because men for the most part Are more careful about their own business, yea about other men's business that all may be well done,
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than about Gods. In the sixe daies of the weeke how busie are men at home? but vpon the seuenth day, which is the Lords,
than about God's In the sixe days of the Week how busy Are men At home? but upon the Seventh day, which is the lords,
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and so called in the Scripture, how slowly doe they come, & how sleepely do they behaue themselues here? as though it made no matter at all how they serued God.
and so called in the Scripture, how slowly do they come, & how sleepely do they behave themselves Here? as though it made no matter At all how they served God.
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Yea seruants are commonly more diligent about their masters busines at home, more carefull to please,
Yea Servants Are commonly more diligent about their Masters business At home, more careful to please,
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and more loath to offend, than they are in the Church about the Lords busines:
and more loath to offend, than they Are in the Church about the lords business:
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and so they shew by their deedes, that though it be an hard thing to please their masters,
and so they show by their Deeds, that though it be an hard thing to please their Masters,
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yet (as they think) it is an easie thing to please God.
yet (as they think) it is an easy thing to please God.
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Why doth Dauid then desire them so earnestly to pray, that God would fauourably accept his seruices,
Why does David then desire them so earnestly to pray, that God would favourably accept his services,
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and to inforce them vnto it doth adde this word, Selah, if it were so easie a matter to serue God,
and to enforce them unto it does add this word, Selac, if it were so easy a matter to serve God,
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as they imagine, and that hee were bound to take any thing at our hands?
as they imagine, and that he were bound to take any thing At our hands?
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We see then by this that few men in deed know rightly, what it is to serue God,
We see then by this that few men in deed know rightly, what it is to serve God,
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when they come to it so hypocritically and so coldly.
when they come to it so hypocritically and so coldly.
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But euery one as they are desirous to serue God in truth (as Dauid was here) so they finde it to be more hard to doe any thing in such manner, as may bee acceptable vnto him.
But every one as they Are desirous to serve God in truth (as David was Here) so they find it to be more hard to do any thing in such manner, as may be acceptable unto him.
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And this is that that the best seruants of God, that haue been tender hearted haue found fault with themselues for,
And this is that that the best Servants of God, that have been tender hearted have found fault with themselves for,
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and haue beene greatly troubled in their minds about;
and have been greatly troubled in their minds about;
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not so much for any great sinnes that they haue committed, which by the grace of God they haue been free from;
not so much for any great Sins that they have committed, which by the grace of God they have been free from;
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as that their prayers that they haue made, haue not been in that faith, and feeling, in that power of the spirit and assurance of being heard, that they should,
as that their Prayers that they have made, have not been in that faith, and feeling, in that power of the Spirit and assurance of being herd, that they should,
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and so God might reiect them:
and so God might reject them:
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and that in other part of his seruice they haue fayled, or that they haue not trembled at his word,
and that in other part of his service they have failed, or that they have not trembled At his word,
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nor been pricked at the heart, when they heard their sinnes laid open, as those did that are spoken of in the Actes of the Apostles:
nor been pricked At the heart, when they herd their Sins laid open, as those did that Are spoken of in the Acts of the Apostles:
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but that they haue been hard hearted rather, and not so moued as they should.
but that they have been hard hearted rather, and not so moved as they should.
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So that they haue had a godly feare, that their best seruices might haue been refused.
So that they have had a godly Fear, that their best services might have been refused.
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And Dauid this holy man of God it seemeth, being priuie to the corruption of his owne heart, was somewhat afraide, that all that seruice which he had done, was not as it shuld be,
And David this holy man of God it seems, being privy to the corruption of his own heart, was somewhat afraid, that all that service which he had done, was not as it should be,
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whē he so earnestly desired the people, and by this note, Selah, did pricke them forward thereunto, that God would accept with fauour his seruices,
when he so earnestly desired the people, and by this note, Selac, did prick them forward thereunto, that God would accept with favour his services,
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and shew by the euent that he had done so.
and show by the event that he had done so.
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And this is that godly ielousie that Iob had of his children in the dayes of their feasting together, which caused him to doe as it is written of him.
And this is that godly jealousy that Job had of his children in the days of their feasting together, which caused him to do as it is written of him.
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And when the dayes of their banqueting were gone about, Iob sent, and sanctified them, And when the days of their banqueting were gone about, Job sent, and sanctified them,
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and rose vp early in the morning, and offered burnt offerings according to the number of them all.
and rose up early in the morning, and offered burned offerings according to the number of them all.
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For Iob thought, it may be that my sonnes haue sinned and blasphemed God in their hearts: thus did Iob euery day. For Job Thought, it may be that my Sons have sinned and blasphemed God in their hearts: thus did Job every day.
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When they had done feasting, the next day hee called them to the sacrifice and seruice of God;
When they had done feasting, the next day he called them to the sacrifice and service of God;
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but that they might doe it, as they should, hee bad them sanctifie themselues, that so they might come holily to it, as they ought:
but that they might do it, as they should, he bade them sanctify themselves, that so they might come holily to it, as they ought:
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so that he would not haue them come suddenly from feasting to the sacrifices, as though it made no matter how they serued God, but bad them prepare themselues:
so that he would not have them come suddenly from feasting to the Sacrifices, as though it made no matter how they served God, but bade them prepare themselves:
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and besides he saith, it may be they haue not blessed God in their hearts, that is, they haue not so serued God,
and beside he Says, it may be they have not blessed God in their hearts, that is, they have not so served God,
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and giuen thankes to him from their hearts, as they should haue done.
and given thanks to him from their hearts, as they should have done.
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So that the best seruants of God knowing what an hard thing it is to serue God, haue been desirous to doe all things so, that they might be approoued vnto him:
So that the best Servants of God knowing what an hard thing it is to serve God, have been desirous to do all things so, that they might be approved unto him:
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and when they haue done best, they haue somewhat feared that they haue not done so:
and when they have done best, they have somewhat feared that they have not done so:
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and so haue earnestly desired to see some way, that God had accepted of their seruices and prayers.
and so have earnestly desired to see Some Way, that God had accepted of their services and Prayers.
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Contrarie to this, the hypocrites and all formall men, who know not what Gods seruice doth meane, they thinke, that if they doe any outward seruice to him here in the Church,
Contrary to this, the Hypocrites and all formal men, who know not what God's service does mean, they think, that if they do any outward service to him Here in the Church,
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or elsewhere, hee is bound to take it, let it bee done after what manner it will be;
or elsewhere, he is bound to take it, let it be done After what manner it will be;
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and they thinke that they haue great wrong offred, if it be not. And this is that which the Prophet Malachi speaketh of:
and they think that they have great wrong offered, if it be not. And this is that which the Prophet Malachi speaks of:
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Ye offer vncleane bread vpon mine altar, and you say, Wherein haue we polluted thee? In that yee say, The table of the Lord is not to be regarded: You offer unclean bred upon mine altar, and you say, Wherein have we polluted thee? In that ye say, The table of the Lord is not to be regarded:
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and if yee offer the blind for sacrifice, it is not euill: and if yee offer the lame and sicke, it is not euill:
and if ye offer the blind for sacrifice, it is not evil: and if ye offer the lame and sick, it is not evil:
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offer it now vnto thy prince, will he be content with thee? or accept thy person, saith the Lord of hostes? Where hee complaineth that for the seruice of God they brought the worst things,offer it now unto thy Prince, will he be content with thee? or accept thy person, Says the Lord of hosts? Where he Complaineth that for the service of God they brought the worst things,
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and they said it made no matter if they brought not of the best; where all things in and for the seruice of God should be of the best.
and they said it made no matter if they brought not of the best; where all things in and for the service of God should be of the best.
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Where besides that hee saith, that this way they brought the seruice of God into contempt;
Where beside that he Says, that this Way they brought the service of God into contempt;
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he bids them goe and carrie it to their gouernour, or any meane man of authoritie,
he bids them go and carry it to their governor, or any mean man of Authority,
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and see if hee will take such gifts:
and see if he will take such Gifts:
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if they will refuse such presents, and thinke themselues abused with such gifts as are not meete for them;
if they will refuse such presents, and think themselves abused with such Gifts as Are not meet for them;
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then the high maiestie of God much more, doth not only not receiue such seruice of men,
then the high majesty of God much more, does not only not receive such service of men,
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as is done carelesly, but hee is displeased with it.
as is done carelessly, but he is displeased with it.
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Therefore if it be an hard thing to present the King with any thing that hee may like of,
Therefore if it be an hard thing to present the King with any thing that he may like of,
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and they that vndertake such a matter, will vse all diligence to that end:
and they that undertake such a matter, will use all diligence to that end:
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then we much more must be perswaded, that it is a very hard thing to doe any seruice of prayer or otherwise vnto God,
then we much more must be persuaded, that it is a very hard thing to do any service of prayer or otherwise unto God,
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so as may be acceptable vnto him:
so as may be acceptable unto him:
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and so prepare our selues for it, and be carefull to do all things in that manner.
and so prepare our selves for it, and be careful to do all things in that manner.
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Yea and when we haue done all, let vs pray vnto God to forgiue the weaknes and imperfection of our seruices,
Yea and when we have done all, let us pray unto God to forgive the weakness and imperfection of our services,
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and to accept them in the righteousnesse and perfect obedience of Christ.
and to accept them in the righteousness and perfect Obedience of christ.
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Which also that they might be, they must be according to his word, with all our heart being sorie that we can doe no better than we doe.
Which also that they might be, they must be according to his word, with all our heart being sorry that we can do no better than we do.
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For herein consisteth the perfection of our obedience, that wee acknowledging with sorrow the imperfection of it,
For herein Consisteth the perfection of our Obedience, that we acknowledging with sorrow the imperfection of it,
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and labouring daily after a greater measure of perfection, do present it vnto God in the perfection of Christs sacrifice, wherein not onely all our sinnes,
and labouring daily After a greater measure of perfection, do present it unto God in the perfection of Christ sacrifice, wherein not only all our Sins,
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but our imperfections much more, are pardoned ▪ and not imputed vnto vs.
but our imperfections much more, Are pardoned ▪ and not imputed unto us
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Thirdly and last of al, when to this prayer that they make, that God would heare the prayer of the King, Thirdly and last of all, when to this prayer that they make, that God would hear the prayer of the King,
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and some waies shew it, he addeth this note of affection, Selah; it was to shew how he did esteeme of this,
and Some ways show it, he adds this note of affection, Selac; it was to show how he did esteem of this,
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and how all they should also esteeme of it, as of a speciall benefit and great fauour of God, if he would so doe:
and how all they should also esteem of it, as of a special benefit and great favour of God, if he would so do:
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and so for it they should be thankfull vnto him.
and so for it they should be thankful unto him.
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As if they had said, Let God heare his prayers, &c. Oh what a great blessing of God were that? how should we be bound to him for it? what great cause should we haue to be thankfull? So then when they prayed for it, hee would haue them esteeme it as no common benefit,
As if they had said, Let God hear his Prayers, etc. O what a great blessing of God were that? how should we be bound to him for it? what great cause should we have to be thankful? So then when they prayed for it, he would have them esteem it as no Common benefit,
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and haue that affection to it.
and have that affection to it.
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Therefore when God had thus done, hee doth not onely make another Psalme for the Church to be thankfull to God for it:
Therefore when God had thus done, he does not only make Another Psalm for the Church to be thankful to God for it:
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but when in the same hee commeth to make mention of this very thing, that they pray for here,
but when in the same he comes to make mention of this very thing, that they pray for Here,
cc-acp c-crq p-acp dt d pns31 vvz pc-acp vvi n1 pp-f d j n1, cst pns32 vvb p-acp av,
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namely, that God had shewed, that he had heard his prayer, he addeth this Selah againe.
namely, that God had showed, that he had herd his prayer, he adds this Selac again.
av, cst np1 vhd vvn, cst pns31 vhd vvn po31 n1, pns31 vvz d np1 av.
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As, Thou hast giuen him his harts desire, and hast not denied him the requests of his lips; Selah.
As, Thou hast given him his hearts desire, and hast not denied him the requests of his lips; Selac.
p-acp, pns21 vh2 vvn pno31 po31 ng1 n1, cc vvb xx vvn pno31 dt n2 pp-f po31 n2; np1.
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As if they had said, Oh how much are we bound to him for this? what great cause haue wee to bee thankfull? what a singular benefit is this, worthie alwaies to bee remembred, that God hath heard our prayers? Here then wee are taught to make great account of this, that God at any time doth heare our prayers, whatsoeuer we pray for.
As if they had said, O how much Are we bound to him for this? what great cause have we to be thankful? what a singular benefit is this, worthy always to be remembered, that God hath herd our Prayers? Here then we Are taught to make great account of this, that God At any time does hear our Prayers, whatsoever we pray for.
c-acp cs pns32 vhd vvn, uh q-crq av-d vbr pns12 vvn p-acp pno31 p-acp d? q-crq j n1 vhb pns12 pc-acp vbi j? q-crq dt j n1 vbz d, j av pc-acp vbi vvn, cst np1 vhz vvn po12 n2? av cs pns12 vbr vvn pc-acp vvi j n1 pp-f d, cst np1 p-acp d n1 vdz vvi po12 n2, r-crq pns12 vvb p-acp.
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And as wee must make this account before hand, when we doe pray; so afterwards also.
And as we must make this account before hand, when we do pray; so afterwards also.
cc c-acp pns12 vmb vvi d n1 p-acp n1, c-crq pns12 vdb vvi; av av av.
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If we pray for any thing for soule or bodie; for our selues or any of ours:
If we pray for any thing for soul or body; for our selves or any of ours:
cs pns12 vvb p-acp d n1 p-acp n1 cc n1; p-acp po12 n2 cc d pp-f png12:
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for the Church or Common-wealth, wee must thus thinke:
for the Church or Commonwealth, we must thus think:
c-acp dt n1 cc n1, pns12 vmb av vvi:
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Oh if God will heare my prayers and giue me this thing, how shall I be beholding to him for it al the daies of my life? So doth Iacob in that prayer that hee made when hee went towards Laban, as may appeare by his words:
O if God will hear my Prayers and give me this thing, how shall I be beholding to him for it all the days of my life? So does Iacob in that prayer that he made when he went towards Laban, as may appear by his words:
uh cs n1 vmb vvi po11 n2 cc vvb pno11 d n1, q-crq vmb pns11 vbi vvg p-acp pno31 c-acp pn31 d dt n2 pp-f po11 n1? av vdz np1 p-acp d n1 cst pns31 vvd c-crq pns31 vvd p-acp np1, c-acp vmb vvi p-acp po31 n2:
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If God will be with me, and will keepe me in this iourney which I go, If God will be with me, and will keep me in this journey which I go,
cs np1 vmb vbi p-acp pno11, cc vmb vvi pno11 p-acp d n1 r-crq pns11 vvb,
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and will giue me bread to eate, and cloathes to put on;
and will give me bred to eat, and clothes to put on;
cc vmb vvi pno11 n1 pc-acp vvi, cc n2 pc-acp vvi a-acp;
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so that I come againe vnto my fathers house in safetie, and if thou wilt be my God:
so that I come again unto my Father's house in safety, and if thou wilt be my God:
av cst pns11 vvb av p-acp po11 ng1 n1 p-acp n1, cc cs pns21 vm2 vbi po11 np1:
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then this stone, which I haue set vp as a pillar, shall bee Gods house; and of all that thou shalt giue me, I will giue the tenth vnto thee. then this stone, which I have Set up as a pillar, shall be God's house; and of all that thou shalt give me, I will give the tenth unto thee.
cs d n1, r-crq pns11 vhb vvn a-acp p-acp dt n1, vmb vbi npg1 n1; cc pp-f d cst pns21 vm2 vvi pno11, pns11 vmb vvi dt ord p-acp pno21.
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And truly it must needes be so, if we doe but consider our great neede of euery thing,
And truly it must needs be so, if we do but Consider our great need of every thing,
cc av-j pn31 vmb av vbi av, cs pns12 vdb p-acp vvi po12 j n1 pp-f d n1,
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and what wee are if God doe not supplie them.
and what we Are if God do not supply them.
cc r-crq pns12 vbr cs np1 vdb xx vvi pno32.
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As if a poore creature, that hath neither bread nor meate, nor cloath, nor money to helpe himselfe, should come and aske almes, and receiue;
As if a poor creature, that hath neither bred nor meat, nor cloth, nor money to help himself, should come and ask alms, and receive;
p-acp cs dt j n1, cst vhz dx n1 ccx n1, ccx n1, ccx n1 pc-acp vvi px31, vmd vvi cc vvi n2, cc vvi;
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must not he needes thinke, how am I beholding to him that hath thus refreshed me? and what should haue become of mee, poore soule,
must not he needs think, how am I beholding to him that hath thus refreshed me? and what should have become of me, poor soul,
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if hee had not had compassion on me? As Iob saith of himselfe, that he did feede the hungrie,
if he had not had compassion on me? As Job Says of himself, that he did feed the hungry,
cs pns31 vhd xx vhn n1 p-acp pno11? p-acp np1 vvz pp-f px31, cst pns31 vdd vvi dt j,
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and clothe the naked, so that the very bellies of them that were fed with his meat, and the loynes of them that were cloathed with the fleece of his sheepe did blesse him.
and cloth the naked, so that the very bellies of them that were fed with his meat, and the loins of them that were clothed with the fleece of his sheep did bless him.
cc vvi dt j, av cst dt j n2 pp-f pno32 cst vbdr vvn p-acp po31 n1, cc dt n2 pp-f pno32 cst vbdr vvn p-acp dt n1 pp-f po31 n1 vdd vvi pno31.
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So then when wee see, that if God doe not thus and thus for vs, we are readie to perish, must we not thinke, that if hee doe,
So then when we see, that if God do not thus and thus for us, we Are ready to perish, must we not think, that if he do,
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and when hee doth bestow it, wee shall haue great cause to praise him for it? We must not then pray,
and when he does bestow it, we shall have great cause to praise him for it? We must not then pray,
cc c-crq pns31 vdz vvi pn31, pns12 vmb vhi j n1 pc-acp vvi pno31 p-acp pn31? pns12 vmb xx av vvi,
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as though we cared not for it, but in the great feeling of our need;
as though we cared not for it, but in the great feeling of our need;
c-acp cs pns12 vvd xx c-acp pn31, cc-acp p-acp dt j n-vvg pp-f po12 n1;
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so shall wee esteeme of all things, when God shall heare our prayers, as we ought.
so shall we esteem of all things, when God shall hear our Prayers, as we ought.
av vmb pns12 vvi pp-f d n2, c-crq np1 vmb vvi po12 n2, c-acp pns12 vmd.
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Moreouer, concerning this one point, if wee consider our owne vnworthines euen of the least benefit and fauour: Moreover, Concerning this one point, if we Consider our own unworthiness even of the least benefit and favour:
av, vvg d crd n1, cs pns12 vvb po12 d n1 av pp-f dt ds n1 cc n1:
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nay, how we haue deserued the cleane contrary;
nay, how we have deserved the clean contrary;
uh-x, c-crq pns12 vhb vvn dt j n-jn;
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then much more must wee thinke, when wee pray for any thing, that wee shal be greatly beholding to God for it.
then much more must we think, when we pray for any thing, that we shall be greatly beholding to God for it.
av av-d av-dc vmb pns12 vvi, c-crq pns12 vvb p-acp d n1, cst pns12 vmb vbi av-j vvg p-acp np1 p-acp pn31.
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And for our vnworthines, remember, that wee not onely haue no goodnes, that can commend vs vnto God,
And for our unworthiness, Remember, that we not only have no Goodness, that can commend us unto God,
cc p-acp po12 n1, vvb, cst pns12 xx av-j vhb dx n1, cst vmb vvi pno12 p-acp np1,
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for wee haue not in all things done our dutie as we should;
for we have not in all things done our duty as we should;
c-acp pns12 vhb xx p-acp d n2 vdn po12 n1 c-acp pns12 vmd;
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but because wee haue been vnthankfull for that that we haue, & haue abused many things, wee are worthie to haue all taken from vs:
but Because we have been unthankful for that that we have, & have abused many things, we Are worthy to have all taken from us:
cc-acp c-acp pns12 vhb vbn j p-acp d cst pns12 vhb, cc vhb vvn d n2, pns12 vbr j pc-acp vhi d vvn p-acp pno12:
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yea when wee remember other of our sinnes, we must thinke that we haue deserued his punishments in steed of his blessings.
yea when we Remember other of our Sins, we must think that we have deserved his punishments in steed of his blessings.
uh q-crq pns12 vvb j-jn pp-f po12 n2, pns12 vmb vvi cst pns12 vhb vvn po31 n2 p-acp n1 pp-f po31 n2.
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When then we aske any thing, and shall see so many things to hinder vs from receiuing;
When then we ask any thing, and shall see so many things to hinder us from receiving;
c-crq av pns12 vvb d n1, cc vmb vvi av d n2 pc-acp vvi pno12 p-acp vvg;
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if it shall please God in the multitude of his mercie to passe by them all,
if it shall please God in the multitude of his mercy to pass by them all,
cs pn31 vmb vvi np1 p-acp dt n1 pp-f po31 n1 pc-acp vvi p-acp pno32 d,
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and to giue vs our desires, must wee not needes thinke our selues greatly beholding to him for it? And though it may be wee haue in some sort repented vs of our sinnes,
and to give us our Desires, must we not needs think our selves greatly beholding to him for it? And though it may be we have in Some sort repented us of our Sins,
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yet when we are priuie to our owne hearts, that our repentance is so small,
yet when we Are privy to our own hearts, that our Repentance is so small,
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and when wee finde our faith so weake, and that wee aske that that we doe with so much doubting;
and when we find our faith so weak, and that we ask that that we do with so much doubting;
cc c-crq pns12 vvb po12 n1 av j, cc cst pns12 vvb d cst pns12 vdb p-acp av av-d vvg;
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if God giue vs any thing when wee come to him after such a manner, must not wee needes confesse that wee shall bee wholy beholding to his Maiestie for the same? So that euery way we see, that when we pray, we must do it with this affection, that wee thinke it a great mercie of God,
if God give us any thing when we come to him After such a manner, must not we needs confess that we shall be wholly beholding to his Majesty for the same? So that every Way we see, that when we pray, we must do it with this affection, that we think it a great mercy of God,
cs np1 vvb pno12 d n1 c-crq pns12 vvb p-acp pno31 p-acp d dt n1, vmb xx pns12 av vvb cst pns12 vmb vbi av-jn vvg p-acp po31 n1 p-acp dt d? av cst d n1 pns12 vvb, cst c-crq pns12 vvb, pns12 vmb vdi pn31 p-acp d n1, cst pns12 vvb pn31 dt j n1 pp-f np1,
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and for which wee shall be greatly bound vnto him all the daies of our life,
and for which we shall be greatly bound unto him all the days of our life,
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if he giue vs any thing.
if he give us any thing.
cs pns31 vvb pno12 d n1.
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And truly if we could come to pray thus, not onely in the feeling of our great wants,
And truly if we could come to pray thus, not only in the feeling of our great Wants,
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but also in the conscience of our great vnworthines, and so acknowledge in respect of both,
but also in the conscience of our great unworthiness, and so acknowledge in respect of both,
cc-acp av p-acp dt n1 pp-f po12 j n1, cc av vvb p-acp n1 pp-f d,
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how much wee should be beholding to God for any thing:
how much we should be beholding to God for any thing:
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then we should see a great deale more than we doe, how hee would heare our prayers.
then we should see a great deal more than we do, how he would hear our Prayers.
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For as a man when he is sued vnto, if he heareth vs confesse, that if hee will grant vs our request, we and all ours shall be beholding to him as long as we liue;
For as a man when he is sued unto, if he hears us confess, that if he will grant us our request, we and all ours shall be beholding to him as long as we live;
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this is a thing that will greatly mooue him.
this is a thing that will greatly move him.
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So the Lord, when he seeth that we esteeme the hearing of our prayers, to be so great a benefit, as it is;
So the Lord, when he sees that we esteem the hearing of our Prayers, to be so great a benefit, as it is;
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then is he readie to heare vs:
then is he ready to hear us:
av vbz pns31 j pc-acp vvi pno12:
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for hee will haue vs see how much wee are beholding to him for that that we receiue.
for he will have us see how much we Are beholding to him for that that we receive.
c-acp pns31 vmb vhi pno12 vvi c-crq av-d pns12 vbr vvg p-acp pno31 p-acp d cst pns12 vvb.
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We pray now that God would stay this heauie hand of the pestilence, and that he would proceed no further in iudgement against vs:
We pray now that God would stay this heavy hand of the pestilence, and that he would proceed no further in judgement against us:
pns12 vvb av cst np1 vmd vvi d j n1 pp-f dt n1, cc cst pns31 vmd vvi av-dx av-jc p-acp n1 p-acp pno12:
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but to our prayers we must adde, Selah, that is, wee must stirre vp our affections so to desire it,
but to our Prayers we must add, Selac, that is, we must stir up our affections so to desire it,
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as that wee professe it to bee an inestimable benefit, if this way he shall shew that hee hath heard our prayers.
as that we profess it to be an inestimable benefit, if this Way he shall show that he hath herd our Prayers.
c-acp cst pns12 vvb pn31 pc-acp vbi dt j n1, cs d n1 pns31 vmb vvi cst pns31 vhz vvn po12 n2.
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And indeede this we must needes doe, if we consider how vnable we are to helpe our selues in it, vnlesse God helpe:
And indeed this we must needs do, if we Consider how unable we Are to help our selves in it, unless God help:
cc av d pns12 vmb av vdi, cs pns12 vvb c-crq j pns12 vbr pc-acp vvi po12 n2 p-acp pn31, cs np1 vvb:
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and how vnworthie we be of his helpe: and so let vs determine when we pray, to be thankfull vnto him for it.
and how unworthy we be of his help: and so let us determine when we pray, to be thankful unto him for it.
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Thus must wee doe also for all other things that we pray for, if we will be heard.
Thus must we do also for all other things that we pray for, if we will be herd.
av vmb pns12 vdi av p-acp d j-jn n2 cst pns12 vvb p-acp, cs pns12 vmb vbi vvn.
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So that if we aske the forgiuenes of our sinnes, the increase of faith, the assurance of Gods fauour,
So that if we ask the forgiveness of our Sins, the increase of faith, the assurance of God's favour,
av cst cs pns12 vvb dt n1 pp-f po12 n2, dt n1 pp-f n1, dt n1 pp-f npg1 n1,
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and the feeling of his loue, we must doe it as Dauid did, Lord lift vp the light of thy countenance vpon vs:
and the feeling of his love, we must do it as David did, Lord lift up the Light of thy countenance upon us:
cc dt n-vvg pp-f po31 n1, pns12 vmb vdi pn31 p-acp np1 vdd, n1 vvd a-acp dt n1 pp-f po21 n1 p-acp pno12:
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thou hast giuen me more ioy of heart, than they haue had, when their wheate and their wine did abound: thou hast given me more joy of heart, than they have had, when their wheat and their wine did abound:
pns21 vh2 vvn pno11 av-dc n1 pp-f n1, cs pns32 vhb vhn, c-crq po32 n1 cc po32 n1 vdd vvi:
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as if he had said, If the Lord shall giue me this thing, I shall be more beholding to him for it,
as if he had said, If the Lord shall give me this thing, I shall be more beholding to him for it,
c-acp cs pns31 vhd vvn, cs dt n1 vmb vvi pno11 d n1, pns11 vmb vbi av-dc vvg p-acp pno31 c-acp pn31,
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than if I had had all the wealth in the world giuen me.
than if I had had all the wealth in the world given me.
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When that godly woman Hannah prayed for a man-child, she doth it so earnestly, as may appeare by her words,
When that godly woman Hannah prayed for a Manchild, she does it so earnestly, as may appear by her words,
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and with such protestation, that she did cleerely shew how she did esteeme this, that God would heare her in this thing.
and with such protestation, that she did clearly show how she did esteem this, that God would hear her in this thing.
cc p-acp d n1, cst pns31 vdd av-j vvi c-crq pns31 vdd vvi d, cst np1 vmd vvi pno31 p-acp d n1.
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For she saith, O Lord of hostes, if thou wilt looke on the troubles of thine handmaide, and remember me, and not forget thine handmaide,
For she Says, Oh Lord of hosts, if thou wilt look on the Troubles of thine handmaid, and Remember me, and not forget thine handmaid,
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but giue vnto thine handmaide a man child, then will I giue him vnto the Lord, all the daies of his life. but give unto thine handmaid a man child, then will I give him unto the Lord, all the days of his life.
cc-acp vvb p-acp po21 n1 dt n1 n1, av vmb pns11 vvi pno31 p-acp dt n1, d dt n2 pp-f po31 n1.
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Where we see out of the abundance of her feeling, how many words she vseth,
Where we see out of the abundance of her feeling, how many words she uses,
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as, if thou wilt looke vpon me, and remember, and not forget me, &c, and what she promiseth for it:
as, if thou wilt look upon me, and Remember, and not forget me, etc., and what she promises for it:
c-acp, cs pns21 vm2 vvi p-acp pno11, cc vvi, cc xx vvi pno11, av, cc r-crq pns31 vvz p-acp pn31:
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and God heard her prayers, and she did according to her vow, and made a song of thanksgiuing for it.
and God herd her Prayers, and she did according to her Voelli, and made a song of thanksgiving for it.
cc np1 vvd po31 n2, cc pns31 vdd p-acp p-acp po31 n1, cc vvd dt n1 pp-f n1 p-acp pn31.
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We haue prayed vnto God for many things, but haue wee done it with that acknowledging, that we should be so greatly beholding to God, We have prayed unto God for many things, but have we done it with that acknowledging, that we should be so greatly beholding to God,
pns12 vhb vvn p-acp np1 p-acp d n2, cc-acp vhb pns12 vdn pn31 p-acp d vvg, cst pns12 vmd vbi av av-j vvg p-acp np1,
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if he heare vs? Haue we added Selah? that is, haue wee thus stirred vp our affections? and did wee then determine to be thankful to God for such a mercie? and since haue we remembred to be thankful? I speake the truth in Christ, I lie not (that I might vse the words of the Apostle) that I haue been desired of many often to pray for them in their seuerall troubles;
if he hear us? Have we added Selac? that is, have we thus stirred up our affections? and did we then determine to be thankful to God for such a mercy? and since have we remembered to be thankful? I speak the truth in christ, I lie not (that I might use the words of the Apostle) that I have been desired of many often to pray for them in their several Troubles;
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but of very few desired againe to be thankfull for the same:
but of very few desired again to be thankful for the same:
cc-acp pp-f av d vvd av pc-acp vbi j p-acp dt d:
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which sheweth that though at the first it may be they desired the prayers of others with Selah, that is, with great earnestnes in the feeling of their owne estate:
which shows that though At the First it may be they desired the Prayers of Others with Selac, that is, with great earnestness in the feeling of their own estate:
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yet afterwards they were not so much moued with it, as Dauid was here, and so forgat to bee thankfull themselues, at leastwise did not desire others to be thankfull for them;
yet afterwards they were not so much moved with it, as David was Here, and so forgot to be thankful themselves, At leastwise did not desire Others to be thankful for them;
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or not with that feeling that they desired them to pray for them before.
or not with that feeling that they desired them to pray for them before.
cc xx p-acp d n1 cst pns32 vvd pno32 pc-acp vvi p-acp pno32 p-acp.
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Let vs then I pray you consider how wee esteeme of this, that God heareth our prayers at any time.
Let us then I pray you Consider how we esteem of this, that God hears our Prayers At any time.
vvb pno12 av pns11 vvb pn22 vvb c-crq pns12 vvb pp-f d, cst np1 vvz po12 n2 p-acp d n1.
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We esteeme it may be of the things themselues, that God bestoweth vpon vs at our prayers,
We esteem it may be of the things themselves, that God bestoweth upon us At our Prayers,
pns12 vvb pn31 vmb vbi pp-f dt n2 px32, cst np1 vvz p-acp pno12 p-acp po12 n2,
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whether it bee health, or wealth, or any thing els; our owne need driueth vs vnto it:
whither it be health, or wealth, or any thing Else; our own need Driveth us unto it:
cs pn31 vbb n1, cc n1, cc d n1 av; po12 d n1 vvz pno12 p-acp pn31:
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but doe we account it to bee so great a fauour of God, and confesse our selues to be so vnworthie of it, that wee shall be bound to serue him,
but do we account it to be so great a favour of God, and confess our selves to be so unworthy of it, that we shall be bound to serve him,
p-acp vdi pns12 vvb pn31 pc-acp vbi av j dt n1 pp-f np1, cc vvb po12 n2 pc-acp vbi av j pp-f pn31, cst pns12 vmb vbi vvn pc-acp vvi pno31,
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and praise him for it? When wee haue it, I beseech you, doe we enter seriously into the consideration of the mercie of God,
and praise him for it? When we have it, I beseech you, do we enter seriously into the consideration of the mercy of God,
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and of our owne vnworthines, to say, What a good God is this, that hath dealt so gratiously with mee? Surely,
and of our own unworthiness, to say, What a good God is this, that hath dealt so graciously with me? Surely,
cc pp-f po12 d n1, pc-acp vvi, q-crq dt j np1 vbz d, cst vhz vvn av av-j p-acp pno11? av-j,
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surely, we shall finde that few do it, either before they pray, or when they haue done;
surely, we shall find that few do it, either before they pray, or when they have done;
av-j, pns12 vmb vvi cst d vdb pn31, av-d c-acp pns32 vvb, cc c-crq pns32 vhb vdn;
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to say, What a thing is this? I that am so vilde a wretch, that haue no goodnes in me at all, that haue so many waies offended God, that he should notwithstanding heare my prayers;
to say, What a thing is this? I that am so vild a wretch, that have no Goodness in me At all, that have so many ways offended God, that he should notwithstanding hear my Prayers;
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whereas hee might iustly haue brought vpon mee that curse, that is spoken off in the Prophet, That as the Lord cried vnto me often in his word, and I would not heare him:
whereas he might justly have brought upon me that curse, that is spoken off in the Prophet, That as the Lord cried unto me often in his word, and I would not hear him:
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so I should crie to him in my prayers, and hee not heare me. Therefore it was needfull for them by this word Selah, to bee stirred vp;
so I should cry to him in my Prayers, and he not hear me. Therefore it was needful for them by this word Selac, to be stirred up;
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and wee must learne thereby to make more account of the hearing of our prayers, than we doe.
and we must Learn thereby to make more account of the hearing of our Prayers, than we do.
cc pns12 vmb vvi av pc-acp vvi dc n1 pp-f dt n-vvg pp-f po12 n2, cs pns12 vdb.
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For though God hath made a promise vnto vs in Christ, that if we aske, wee shall receiue;
For though God hath made a promise unto us in christ, that if we ask, we shall receive;
p-acp cs np1 vhz vvn dt n1 p-acp pno12 p-acp np1, cst cs pns12 vvb, pns12 vmb vvi;
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yet when wee consider how many waies for our part wee haue broken the couenant, and how weake our faith is, wherby we receiue all; yet when we Consider how many ways for our part we have broken the Covenant, and how weak our faith is, whereby we receive all;
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we may iustly thinke, that God may denie vs all things, and that it is his great mercie,
we may justly think, that God may deny us all things, and that it is his great mercy,
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if he heare vs in any thing. And namely so must wee doe at this present for this sicknes;
if he hear us in any thing. And namely so must we do At this present for this sickness;
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acknowledge our selues vnworthie of all his former mercies, much more that we are vnworthie of any new:
acknowledge our selves unworthy of all his former Mercies, much more that we Are unworthy of any new:
vvb po12 n2 j pp-f d po31 j n2, av-d av-dc cst pns12 vbr j pp-f d j:
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as Iacob did, when he said;
as Iacob did, when he said;
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O God of my father Abraham, I am not worthie of the least of all the mercies, O God of my father Abraham, I am not worthy of the least of all the Mercies,
sy np1 pp-f po11 n1 np1, pns11 vbm xx j pp-f dt ds pp-f d dt n2,
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and truth, which thou hast shewed vnto thy seruant. and truth, which thou hast showed unto thy servant.
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Therefore if it please God to shew vs any mer•• •is way, wee must so esteeme it, that we binde our selues remember it,
Therefore if it please God to show us any mer•• •is Way, we must so esteem it, that we bind our selves Remember it,
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and to be thankfull to him for it all the daies of our life: and then let vs remember what we haue promised, and labour to performe it:
and to be thankful to him for it all the days of our life: and then let us Remember what we have promised, and labour to perform it:
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which grace God grant vs for Christ Iesus his sake. Amen.
which grace God grant us for christ Iesus his sake. Amen.
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THE TWELFTH SERMON vpon the fourth verse. And graunt thee according to thine heart, and fulfill all thy purpose.
THE TWELFTH SERMON upon the fourth verse. And grant thee according to thine heart, and fulfil all thy purpose.
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THese are the words of ye people vnto God for their King: and part of the prayer which they made for him; THese Are the words of you people unto God for their King: and part of the prayer which they made for him;
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namely, that God would grant him according to his hearts desire, and fulfill all his purposes:
namely, that God would grant him according to his hearts desire, and fulfil all his Purposes:
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that is, whatsoeuer his heart did wish and desire, that God would giue, and whatsoeuer hee purposed, God would bring to passe.
that is, whatsoever his heart did wish and desire, that God would give, and whatsoever he purposed, God would bring to pass.
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As if they had said, O Lord, whatsoeuer he desireth in his heart, that grant thou:
As if they had said, Oh Lord, whatsoever he Desires in his heart, that grant thou:
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and whatsoeuer he purposeth in his minde, that bring thou to passe.
and whatsoever he Purposes in his mind, that bring thou to pass.
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Now, Dauid teaching them thus to pray, we may presume that he did determine to haue nothing,
Now, David teaching them thus to pray, we may presume that he did determine to have nothing,
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but good desires in his heart, and good purposes:
but good Desires in his heart, and good Purposes:
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and the people by the great experience that they had had a long time of his goodnes, did thus iudge of him:
and the people by the great experience that they had had a long time of his Goodness, did thus judge of him:
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else neither could he haue desired them so to pray for him, neither they haue done it in faith.
Else neither could he have desired them so to pray for him, neither they have done it in faith.
av d vmd pns31 vhi vvn pno32 av pc-acp vvi p-acp pno31, av-dx pns32 vhb vdn pn31 p-acp n1.
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First then as in all other things we must approue our selues vnto God, from our very heart, which is the chiefest thing that he looketh vnto,
First then as in all other things we must approve our selves unto God, from our very heart, which is the chiefest thing that he looks unto,
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and that especially he requireth of all according as it is written, My sonne giue me thy heart:
and that especially he requires of all according as it is written, My son give me thy heart:
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so in our prayers most of all: so in our Prayers most of all:
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that wee desire in our heart nothing but that that is iust and lawfull, and according to his will.
that we desire in our heart nothing but that that is just and lawful, and according to his will.
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And so againe whatsoeuer we goe about, the meanes that we vse must be lawfull, And so again whatsoever we go about, the means that we use must be lawful,
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and such as God may allow of, that so in our prayers we may commend them vnto God.
and such as God may allow of, that so in our Prayers we may commend them unto God.
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Then may wee boldly pray God to fulfill them, and desire others also to doe so:
Then may we boldly pray God to fulfil them, and desire Others also to do so:
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and they being so perswaded of vs by good proofe, may safely and with a good conscience thus pray for vs,
and they being so persuaded of us by good proof, may safely and with a good conscience thus pray for us,
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though they knowe not all our hearts desires and purposes.
though they know not all our hearts Desires and Purposes.
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For God hath promised, that whatsoeuer wee aske according to his will, he will grant it vnto vs. And al the promises that are made vnto prayer, are thus to be vnderstood and no otherwise. As when Christ saith:
For God hath promised, that whatsoever we ask according to his will, he will grant it unto us And all the promises that Are made unto prayer, Are thus to be understood and no otherwise. As when christ Says:
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Aske and it shall be giuen you, seeke and you shall finde; knocke and it shall be opened vnto you: Ask and it shall be given you, seek and you shall find; knock and it shall be opened unto you:
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for whosoeuer asketh receiueth, and he that seeketh findeth, and to him that knocketh it shall be opened. for whosoever asks receiveth, and he that seeks finds, and to him that knocketh it shall be opened.
c-acp r-crq vvz vvz, cc pns31 cst vvz vvz, cc p-acp pno31 cst vvz pn31 vmb vbi vvn.
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And againe, Whatsoeuer yee aske in my name, that will I do: that is, which is good, and according to Gods will.
And again, Whatsoever ye ask in my name, that will I do: that is, which is good, and according to God's will.
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As it is euident by that which the Apostle writeth to the Romanes: Likewise the Spirit also helpeth our infirmities:
As it is evident by that which the Apostle Writeth to the Romans: Likewise the Spirit also Helpeth our infirmities:
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for we know not what to pray as wee ought, but the Spirit it selfe maketh request for vs with sighes, which cannot be expressed: for we know not what to pray as we ought, but the Spirit it self makes request for us with sighs, which cannot be expressed:
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But he that searcheth the hearts, knoweth what is the meaning of the Spirit, for he maketh request for the Saints according to the will of God. But he that Searches the hearts, Knoweth what is the meaning of the Spirit, for he makes request for the Saints according to the will of God.
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So that when a man prayeth by the instinct and motion of the Spirit of God, which directeth him to aske according to his will and word, then he heareth:
So that when a man Prayeth by the instinct and motion of the Spirit of God, which directeth him to ask according to his will and word, then he hears:
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and such we may boldly desire others to pray that God would grant. So likewise it is said in the tenth Psalme;
and such we may boldly desire Others to prey that God would grant. So likewise it is said in the tenth Psalm;
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Lord thou hast heard the desire of the poore: thou preparest their hearts: thou bendest thine eare thereto. Lord thou hast herd the desire of the poor: thou preparest their hearts: thou bendest thine ear thereto.
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Where the Prophet confesseth to the comfort of the Church, that God is readie to heare the prayers of his poore Saints:
Where the Prophet Confesses to the Comfort of the Church, that God is ready to hear the Prayers of his poor Saints:
c-crq dt n1 vvz p-acp dt n1 pp-f dt n1, cst np1 vbz j pc-acp vvi dt n2 pp-f po31 j n2:
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but how? when their hearts by Gods spirit bee prepared to desire good things according to Gods will,
but how? when their hearts by God's Spirit be prepared to desire good things according to God's will,
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then hee is readie to bend his eare:
then he is ready to bend his ear:
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and the more that our hearts be thus prepared, the more may we be assured of it.
and the more that our hearts be thus prepared, the more may we be assured of it.
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Dauid here in this Psalme being priuie to the goodnes of his owne heart, that in sinceritie and truth hee desired to please God, was bold to commend his desires vnto the people, that they might commend them to God, that he would grant them. David Here in this Psalm being privy to the Goodness of his own heart, that in sincerity and truth he desired to please God, was bold to commend his Desires unto the people, that they might commend them to God, that he would grant them.
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If then we would haue our prayers heard, and also haue any comfort in the prayers of others for vs;
If then we would have our Prayers herd, and also have any Comfort in the Prayers of Others for us;
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let vs haue no wicked or vngodly desires, nothing contrarie to the will of God.
let us have no wicked or ungodly Desires, nothing contrary to the will of God.
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For such desires wee can neither our selues commend vnto God, nor any other for vs:
For such Desires we can neither our selves commend unto God, nor any other for us:
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neither will he fulfill them, if wee should.
neither will he fulfil them, if we should.
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And here that wee might not wander and goe astray in our desires to our owne hearts, our Sauiour Christ hath directed vs in that forme of prayer, which hee taught his Disciples.
And Here that we might not wander and go astray in our Desires to our own hearts, our Saviour christ hath directed us in that Form of prayer, which he taught his Disciples.
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In which wee are taught first to pray for such things as concerne the glorie of God, the aduancement of the kingdome of Christ here vpon the earth:
In which we Are taught First to pray for such things as concern the glory of God, the advancement of the Kingdom of christ Here upon the earth:
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and then for all outward things appertaining vnto this life, and for life it selfe, so farre foorth as they may stand with these:
and then for all outward things appertaining unto this life, and for life it self, so Far forth as they may stand with these:
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and afterwards for the forgiuenes of our sins, and for power against our temptations, that wee be not ouercome.
and afterwards for the forgiveness of our Sins, and for power against our temptations, that we be not overcome.
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If then wee pray after this manner, God will heare vs: as it is said in another place;
If then we pray After this manner, God will hear us: as it is said in Another place;
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Seeke yee first the kingdom of God, and his righteousnesse, and all these things shall be ministred vnto you. Seek ye First the Kingdom of God, and his righteousness, and all these things shall be ministered unto you.
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Therefore it is agreeable vnto Gods will to pray first for heauenly things, and then for earthly;
Therefore it is agreeable unto God's will to pray First for heavenly things, and then for earthly;
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and such prayers God will heare.
and such Prayers God will hear.
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And yet though wee haue this forme as a direction to guide vs in our prayers;
And yet though we have this Form as a direction to guide us in our Prayers;
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many times we may be so distracted, especially in some temptation, that we shall not know what to aske aright, as the Apostle saith:
many times we may be so distracted, especially in Some temptation, that we shall not know what to ask aright, as the Apostle Says:
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then Gods spirit in those that be his, helpeth their infirmitie herein, and stirreth vp in them at the least sighes and groanes, that cannot be expressed:
then God's Spirit in those that be his, Helpeth their infirmity herein, and stirs up in them At the least sighs and groans, that cannot be expressed:
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which being of the spirit of God, and so also according to Gods will, hee heareth and granteth the meaning of them.
which being of the Spirit of God, and so also according to God's will, he hears and grants the meaning of them.
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Therefore for our further direction we must pray to God for the assistance of his holy spirit in prayer, that it may moderate all our desires,
Therefore for our further direction we must pray to God for the assistance of his holy Spirit in prayer, that it may moderate all our Desires,
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and teach vs thus to pray according to the will of God, that so hee may grant according to our heart,
and teach us thus to pray according to the will of God, that so he may grant according to our heart,
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and fulfill all our purposes, as it is said here.
and fulfil all our Purposes, as it is said Here.
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Thus did our Lord and Sauiour Iesus Christ himselfe pray, who when hee was in such great agonies, that hee said, My soule is very heauie euen vnto the death, he prayed vnto God,
Thus did our Lord and Saviour Iesus christ himself pray, who when he was in such great agonies, that he said, My soul is very heavy even unto the death, he prayed unto God,
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and said, O father, if it be possible, let this cup passe from me; and this hee did three times:
and said, Oh father, if it be possible, let this cup pass from me; and this he did three times:
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but in the end hee said, O my father, if this cup cannot passe away from mee,
but in the end he said, Oh my father, if this cup cannot pass away from me,
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but that I mu t drinke it, thy will be done: and so God heard him, as the Apostle saith;but that I mu tO drink it, thy will be done: and so God herd him, as the Apostle Says;
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That in the daies of his flesh he did offer vp prayers and supplications, with strong crying and teares, That in the days of his Flesh he did offer up Prayers and supplications, with strong crying and tears,
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vnto him that was able to saue him from death, and was also heard in that which hee feared. unto him that was able to save him from death, and was also herd in that which he feared.
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For there appeared an Angell vnto him from heauen, comforting him. For there appeared an Angel unto him from heaven, comforting him.
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Thus his hearts desire (as at all other times, so in this distresse of his) being according to the will of God, he did grant it.
Thus his hearts desire (as At all other times, so in this distress of his) being according to the will of God, he did grant it.
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So look to al the prayers of Gods seruants in the old and new Testament,
So look to all the Prayers of God's Servants in the old and new Testament,
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and we shall see, that when they haue submitted their wils to Gods will, then he hath granted their desires.
and we shall see, that when they have submitted their wills to God's will, then he hath granted their Desires.
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Now the will of God is, that we should absolutely & first of all desire those things, that might make for his glorie,
Now the will of God is, that we should absolutely & First of all desire those things, that might make for his glory,
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& the saluation of our selues and of our brethren:
& the salvation of our selves and of our brothers:
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but al outward things so farre foorth, as they may stand with these, and further them:
but all outward things so Far forth, as they may stand with these, and further them:
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and so farre will God graunt them. Iacob when hee went to Laban, maketh his prayer in the way after this manner:
and so Far will God grant them. Iacob when he went to Laban, makes his prayer in the Way After this manner:
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Desiring God that he would be with him, and keepe him in that iourney which he went, Desiring God that he would be with him, and keep him in that journey which he went,
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and giue him bread to eate, and cloathes to put on; so that hee might come againe to his fathers house in safetie;
and give him bred to eat, and clothes to put on; so that he might come again to his Father's house in safety;
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and in a word, That he would be his God; for so doe the best interpreters reade this text.
and in a word, That he would be his God; for so do the best Interpreters read this text.
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So that this he desired principally, though it be last named, That God would be his good God,
So that this he desired principally, though it be last nam, That God would be his good God,
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and continue his couenant of fauour with him, to forgiue him his sinnes, to increase in him all graces needfull for his saluation, &c:
and continue his Covenant of favour with him, to forgive him his Sins, to increase in him all graces needful for his salvation, etc.:
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and to shew his fauour this way in protecting him in his iourney, though it were but in giuing him things necessarie,
and to show his favour this Way in protecting him in his journey, though it were but in giving him things necessary,
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as meate, and drinke, and cloathing.
as meat, and drink, and clothing.
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Now because his prayer was thus agreeable to the will of God, that he first desired the continuance of his fauour,
Now Because his prayer was thus agreeable to the will of God, that he First desired the Continuance of his favour,
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and then all things needfull for this life, so farre as it might stand with that, God heard him;
and then all things needful for this life, so Far as it might stand with that, God herd him;
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and hee confesseth it afterwards in his returne, that the blessing of God had been greatly vpon him,
and he Confesses it afterwards in his return, that the blessing of God had been greatly upon him,
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when he saith, I am vnworthie of the least of all the mercies and all the truth, which thou hast shewed vnto thy seruant:
when he Says, I am unworthy of the least of all the Mercies and all the truth, which thou hast showed unto thy servant:
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for with my staffe came I ouer this Iordan, and now haue I gotten two bandes. for with my staff Come I over this Iordan, and now have I got two bands.
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The like may bee said of the prayer of King Salomon; That when in Gibeon the Lord appeared vnto him in a dreame by night:
The like may be said of the prayer of King Solomon; That when in Gibeon the Lord appeared unto him in a dream by night:
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and sayd, Aske what I shall giue thee: and said, Ask what I shall give thee:
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and hee prayed thus Giue vnto thy seruant an vnderstanding heart, to iudge thy people, that I may discerne betweene good and euill.
and he prayed thus Give unto thy servant an understanding heart, to judge thy people, that I may discern between good and evil.
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So that hee asked wisdome that hee might bee fit to serue God in his calling.
So that he asked Wisdom that he might be fit to serve God in his calling.
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This did so please the Lord, that he gaue him this answere:
This did so please the Lord, that he gave him this answer:
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Because thou hast asked this thnig ▪ and hast not asked for thy selfe long life, Because thou hast asked this thnig ▪ and hast not asked for thy self long life,
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nor riches, nor the life of thine enemies, but hast asked for thy selfe vnderstanding to heare iudgement:
nor riches, nor the life of thine enemies, but hast asked for thy self understanding to hear judgement:
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Beholde, I haue done according to thy words:
Behold, I have done according to thy words:
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loe, I haue giuen thee a wise and an vnderstanding heart, so that there hath been none like thee before thee,
lo, I have given thee a wise and an understanding heart, so that there hath been none like thee before thee,
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neither after thee shall arise the like vnto thee.
neither After thee shall arise the like unto thee.
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And I haue also giuen thee that which thou hast not asked, both riches and honour,
And I have also given thee that which thou hast not asked, both riches and honour,
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so that among the Kings there shall bee none like vnto thee all thy dayes. so that among the Kings there shall be none like unto thee all thy days.
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This must teach vs all to knowe the will of God, that it might direct vs in all things, euen in our prayers;
This must teach us all to know the will of God, that it might Direct us in all things, even in our Prayers;
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that wee doe not rashly hand ouer head, aske wee cannot tell what.
that we do not rashly hand over head, ask we cannot tell what.
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2933
Let vs aske that that may further vs in our saluation, as the forgiuenes of our sinnes, repentance for them, strength against them, faith in Gods promises, the feeling of his loue,
Let us ask that that may further us in our salvation, as the forgiveness of our Sins, Repentance for them, strength against them, faith in God's promises, the feeling of his love,
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and all those things that appertaine to the glory of God; and those we are sure are according to his will;
and all those things that appertain to the glory of God; and those we Are sure Are according to his will;
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and if wee did aske these more, we should receiue more.
and if we did ask these more, we should receive more.
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2936
But all outward things, as long life, health and wealth, let vs desire in the second place, both with lesse desire,
But all outward things, as long life, health and wealth, let us desire in the second place, both with less desire,
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and with mindes contented to want them, if it bee not Gods will to giue them:
and with minds contented to want them, if it be not God's will to give them:
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and so farre wee may bee assured that he will heare vs. And namely for this visitation of the Plague let vs thus pray;
and so Far we may be assured that he will hear us And namely for this Visitation of the Plague let us thus pray;
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that all might profit by it to repentance and amendment of life, for to that end we are assured that it is sent.
that all might profit by it to Repentance and amendment of life, for to that end we Are assured that it is sent.
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For as the Apostle saith to the Corinthians when there was great sicknes among them, so that many also dyed;
For as the Apostle Says to the Corinthians when there was great sickness among them, so that many also died;
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For this cause (meaning sinne, whereof he named one that was common among them) many are weake and sicke among you, For this cause (meaning sin, whereof he nam one that was Common among them) many Are weak and sick among you,
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and many sleepe, that is dye:and many sleep, that is die:
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for if we would iudge our selues, we should not be iudged, but when we are iudged, wee are chastened of the Lord,
for if we would judge our selves, we should not be judged, but when we Are judged, we Are chastened of the Lord,
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because wee should not bee condemned with the world.
Because we should not be condemned with the world.
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So that if either wee had not sinned before, or hauing sinned we had repented vs in time,
So that if either we had not sinned before, or having sinned we had repented us in time,
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and iudged our selues, God would not thus grieuously haue entred into iudgement with vs. For as Dauid saith, he is full of compassion and mercy, slowe to anger, and of great kindnes: and will not alway chide, nor keepe his anger for euer, though wee offend him continually.
and judged our selves, God would not thus grievously have entered into judgement with us For as David Says, he is full of compassion and mercy, slow to anger, and of great kindness: and will not always chide, nor keep his anger for ever, though we offend him continually.
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For if hee should straitly marke our iniquities, and deale with vs thereafter, who should stand? that is, no man should be able to abide it.
For if he should straitly mark our iniquities, and deal with us thereafter, who should stand? that is, no man should be able to abide it.
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But hee deferreth his punishments often, to see if men will repent them in time;
But he deferreth his punishments often, to see if men will Repent them in time;
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and in deede hee giueth all men sufficient time for that, and calleth them to it daily:
and in deed he gives all men sufficient time for that, and calls them to it daily:
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as he did the olde world before the flood, by the preaching of Noah, giuing them an hundred and twentie yeeres to repent in:
as he did the old world before the flood, by the preaching of Noah, giving them an hundred and twentie Years to Repent in:
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and so did hee to the wicked Sodomites by the Ministery of righteous Lot, before they were consumed with fire and brimstone from heauen:
and so did he to the wicked Sodomites by the Ministry of righteous Lot, before they were consumed with fire and brimstone from heaven:
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and so did he to the Israelites, and to the Iewes by all his Prophets, before they were carried away into captiuitie:
and so did he to the Israelites, and to the Iewes by all his prophets, before they were carried away into captivity:
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and so hath he this long time and often forewarned vs of his iudgements, and called vs earnestly vnto repentance by the ministery of all his faithfull seruants in our time,
and so hath he this long time and often forewarned us of his Judgments, and called us earnestly unto Repentance by the Ministry of all his faithful Servants in our time,
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before this plague came vpon vs. So that wee cannot say, as the diuell did falsely challenge Christ in the Gospell;
before this plague Come upon us So that we cannot say, as the Devil did falsely challenge christ in the Gospel;
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Why art thou come vnto vs before the time? But when for all this men goe on in their sinne, Why art thou come unto us before the time? But when for all this men go on in their sin,
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and will not bee reclaymed, nor iudge themselues one whit, hee is constrained to iudge vs. Therefore let vs pray that we may profit by it,
and will not be reclaimed, nor judge themselves one whit, he is constrained to judge us Therefore let us pray that we may profit by it,
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and all his people also euery where:
and all his people also every where:
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and whosoeuer haue any such good desires in them, wee may helpe them with our prayers,
and whosoever have any such good Desires in them, we may help them with our Prayers,
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and pray that God would giue them their desire (as the people doe here for the King) for this is according to Gods will.
and pray that God would give them their desire (as the people do Here for the King) for this is according to God's will.
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And wee may safely pray for those that are vnder this visitation, that God would giue them patience and strength to beare whatsoeuer it shall please God to lay vpon them:
And we may safely pray for those that Are under this Visitation, that God would give them patience and strength to bear whatsoever it shall please God to lay upon them:
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for this also is according to his will, as the Apostle saith:
for this also is according to his will, as the Apostle Says:
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God is faithfull, which will not suffer you to be tempted aboue that you bee able, God is faithful, which will not suffer you to be tempted above that you be able,
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but will giue the issue with the temptation, that yee may bee able to beare it. but will give the issue with the temptation, that ye may be able to bear it.
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So that if any haue this desire, that they are contented to bee tried euen this way as well as any other, So that if any have this desire, that they Are contented to be tried even this Way as well as any other,
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if it bee Gods will, so that hee would strengthen them to beare it;
if it be God's will, so that he would strengthen them to bear it;
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we may all of vs further them in their prayers, and desire God to giue them their hearts desire.
we may all of us further them in their Prayers, and desire God to give them their hearts desire.
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And thus farre also wee our selues may bee assured, that wee haue our part in all the prayers of our brethren this day, and at all times;
And thus Far also we our selves may be assured, that we have our part in all the Prayers of our brothers this day, and At all times;
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as wee doe desire to profit by this hand of God, and to haue patience to doe his will in this,
as we do desire to profit by this hand of God, and to have patience to do his will in this,
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and all other crosses of his.
and all other Crosses of his.
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But as for the remouing of it, wee may and ought to pray, that it may bee in his good time,
But as for the removing of it, we may and ought to pray, that it may be in his good time,
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when it is his holy will, and as it shall please him, so it may bee:
when it is his holy will, and as it shall please him, so it may be:
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and that wee might bee willing to waite vpon his leasure, and prescribe no time vnto him,
and that we might be willing to wait upon his leisure, and prescribe no time unto him,
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nor any measure of his dealing, but that his will may bee done, and not ours:
nor any measure of his dealing, but that his will may be done, and not ours:
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as our Sauiour Christ prayed in his greatest agony, Father, not my will, but thine be done:
as our Saviour christ prayed in his greatest agony, Father, not my will, but thine be done:
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then will hee heare vs as hee did him.
then will he hear us as he did him.
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But if wee shall bee impatient and murmur against God, and thinke that hee dealeth hardly with vs, in continuing so great a plague so long;
But if we shall be impatient and murmur against God, and think that he deals hardly with us, in Continuing so great a plague so long;
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or haue any such wicked desires in our mindes, which flesh and blood is ready to offer vnto vs:
or have any such wicked Desires in our minds, which Flesh and blood is ready to offer unto us:
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as wee must not dare to offer them vp vnto God, so if wee doe, none must further them, to desire God, that hee would giue vs according to our heart.
as we must not Dare to offer them up unto God, so if we do, none must further them, to desire God, that he would give us according to our heart.
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Therefore let euery one examine his owne heart, both for this, and for any thing else, that hee prayeth for; Therefore let every one examine his own heart, both for this, and for any thing Else, that he Prayeth for;
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and see what it is that hee desireth, and how:
and see what it is that he Desires, and how:
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that if hee findeth it to bee according to Gods will, hee might haue comfort in the prayers of the Church;
that if he finds it to be according to God's will, he might have Comfort in the Prayers of the Church;
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for in what case so euer hee bee, all the Church prayeth with him and for him, Thy will bee done. So that if his will bee agreeable to Gods will as it ought,
for in what case so ever he be, all the Church Prayeth with him and for him, Thy will be done. So that if his will be agreeable to God's will as it ought,
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then all good men and women pray for him continually in all his troubles, both of body and minde.
then all good men and women pray for him continually in all his Troubles, both of body and mind.
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And truly this is and may bee a great comfort for vs at all times, and in all distresses, that in what estate so euer wee bee, night and day,
And truly this is and may be a great Comfort for us At all times, and in all Distresses, that in what estate so ever we be, night and day,
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if wee pray vnto God, if wee can bring our hearts to this, that the desire of them bee according to his will:
if we pray unto God, if we can bring our hearts to this, that the desire of them be according to his will:
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and though wee would faine haue this and that, yet euermore with this condition and no otherwise,
and though we would feign have this and that, yet evermore with this condition and no otherwise,
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if it bee his blessed will;
if it be his blessed will;
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and wee submit all our desires to his holy will, and bee contented, that not so much our wils, as his might take place:
and we submit all our Desires to his holy will, and be contented, that not so much our wills, as his might take place:
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then the whole Church euery where prayeth for vs, and will doe:
then the Whole Church every where Prayeth for us, and will do:
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as they did heere for Dauid: and so wee neede not doubt but God will heare vs and them in his good time, that so wee might waite patientlie vpon him.
as they did Here for David: and so we need not doubt but God will hear us and them in his good time, that so we might wait patiently upon him.
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But many men haue such wicked and vngodly desires, and the purposes of their heart are so bad,
But many men have such wicked and ungodly Desires, and the Purposes of their heart Are so bad,
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as they dare not commend them vnto God, but hide them from him as much as they can.
as they Dare not commend them unto God, but hide them from him as much as they can.
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And though some do ignorantly & presumptuously pray to God to fulfill their foolish and sinfull desires;
And though Some do ignorantly & presumptuously pray to God to fulfil their foolish and sinful Desires;
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yet none can pray for them, neither haue they part in the praiers of the Church,
yet none can pray for them, neither have they part in the Prayers of the Church,
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and so God heareth them not.
and so God hears them not.
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And this is that which the Apostle saith to the Iewes, Yee aske, and receiue not,
And this is that which the Apostle Says to the Iewes, Ye ask, and receive not,
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because yee aske amisse, that yee might lay the same out on your pleasures. Where hee saith, that because they did aske worldly things, first with an vnsatiable mind, Because ye ask amiss, that ye might lay the same out on your pleasures. Where he Says, that Because they did ask worldly things, First with an unsatiable mind,
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and then to a wrong end, euen to consume them vpon their owne lusts, and not that they might glorifie God in doing good,
and then to a wrong end, even to consume them upon their own Lustiest, and not that they might Glorify God in doing good,
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and so it was not according to Gods will: therefore they had them not; for such desires of the heart God will not graunt.
and so it was not according to God's will: Therefore they had them not; for such Desires of the heart God will not grant.
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They that are couetous, they haue such desires in their hearts for the world, that neither themselues, nor any for them can pray, that God would graunt them,
They that Are covetous, they have such Desires in their hearts for the world, that neither themselves, nor any for them can pray, that God would grant them,
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and giue them according to their heart.
and give them according to their heart.
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For they that will be rich, fall into temptation and snares, and into many foolish and noisome lusts, which drowne men in perdition and destruction: For they that will be rich, fallen into temptation and snares, and into many foolish and noisome Lustiest, which drown men in perdition and destruction:
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for the desire of money is the roote of all euill, which while some lusted after, they erred from the faith,
for the desire of money is the root of all evil, which while Some lusted After, they erred from the faith,
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and pearced themselues through with many sorrowes. This is a wonderfull, yet a true saying; For if euery couetous man might haue according to his desire;and pierced themselves through with many sorrows. This is a wonderful, yet a true saying; For if every covetous man might have according to his desire;
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what should become of all the world? al should be little enough for themselues.
what should become of all the world? all should be little enough for themselves.
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Nay what should become of themselues? they would aske that that should be hurtfull for them.
Nay what should become of themselves? they would ask that that should be hurtful for them.
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As it is written of one, that hee desired that all that hee touched might be gold,
As it is written of one, that he desired that all that he touched might be gold,
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and it was granted vnto him: and by this meanes hee soone starued for want of meate and drinke:
and it was granted unto him: and by this means he soon starved for want of meat and drink:
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for not onely his cuppes and dishes at his touching were turned into gold, but euen the meate and drinke that was in them:
for not only his cups and Dishes At his touching were turned into gold, but even the meat and drink that was in them:
c-acp xx av-j po31 n2 cc n2 p-acp po31 vvg vbdr vvn p-acp n1, cc-acp av-j dt n1 cc vvi cst vbds p-acp pno32:
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and so could neither eate nor drinke any thing: and thus his desire through couetousnes was not onely foolish, but also noisome and hurtfull,
and so could neither eat nor drink any thing: and thus his desire through covetousness was not only foolish, but also noisome and hurtful,
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as the Apostle said, whereby hee was drowned in perdition and destruction.
as the Apostle said, whereby he was drowned in perdition and destruction.
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Which though it bee but a meere fable, and poeticall fiction, yet it doth shew the truth of this that wee speake of:
Which though it be but a mere fable, and poetical fiction, yet it does show the truth of this that we speak of:
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namely, that couetous mens desires many of them are such, that they are not to bee desired of God.
namely, that covetous men's Desires many of them Are such, that they Are not to be desired of God.
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Other men their hearts are so full of hatred and malice, that all their desires for the most part tend to the hurt of others,
Other men their hearts Are so full of hatred and malice, that all their Desires for the most part tend to the hurt of Others,
av-jn n2 po32 n2 vbr av j pp-f n1 cc n1, cst d po32 n2 p-acp dt av-ds n1 vvb p-acp dt n1 pp-f n2-jn,
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and to the good of few, especially they desire the hurt of those whom they account their enemies:
and to the good of few, especially they desire the hurt of those whom they account their enemies:
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if they might haue their desire (I speake not of the Papists onely, for then none of vs should be aliue) but of some other that professe the Gospell, many of their neighbours should bee a great deale worse than they are.
if they might have their desire (I speak not of the Papists only, for then none of us should be alive) but of Some other that profess the Gospel, many of their neighbours should be a great deal Worse than they Are.
cs pns32 vmd vhi po32 n1 (pns11 vvb xx pp-f dt njp2 av-j, c-acp cs pix pp-f pno12 vmd vbi j) cc-acp pp-f d n-jn cst vvb dt n1, d pp-f po32 n2 vmd vbi dt j n1 av-jc cs pns32 vbr.
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I pray you what had become of all the nation of the Iewes, and of the whole Church of God, if malitious Haman had had his diuellish desire;
I pray you what had become of all the Nation of the Iewes, and of the Whole Church of God, if malicious Haman had had his devilish desire;
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who sought in one day to kill and to destroy all, both yong and old, children and women? Against these and such like, Dauid teacheth vs to pray thus;
who sought in one day to kill and to destroy all, both young and old, children and women? Against these and such like, David Teaches us to pray thus;
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Bring not their desires to passe. Bring not their Desires to pass.
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Other haue their hearts full of the lusts of the flesh, and the saying of our Sauiour Christ is verified in them:
Other have their hearts full of the Lustiest of the Flesh, and the saying of our Saviour christ is verified in them:
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They looke on a woman and lust after her, and so they commit adulterie with her in their heart:
They look on a woman and lust After her, and so they commit adultery with her in their heart:
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and they haue many vngodly desires this way, which they cannot bring to passe:
and they have many ungodly Desires this Way, which they cannot bring to pass:
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yet can they not themselues, or any for them pray, that God would grant them their desire,
yet can they not themselves, or any for them pray, that God would grant them their desire,
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and giue them according to their heart: and so they consume and pine away in their wicked desire, as Amnon did;
and give them according to their heart: and so they consume and pine away in their wicked desire, as Amnon did;
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of whom it is said, That he was so sore vexed, that he fell sicke for his sister Tamar, for shee was a virgin, of whom it is said, That he was so soar vexed, that he fell sick for his sister Tamar, for she was a Virgae,
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and it seemed hard to him to doe any thing to her: and that wicked desire continued vpon him, that from day to day he waxed leane,
and it seemed hard to him to do any thing to her: and that wicked desire continued upon him, that from day to day he waxed lean,
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because he could not accomplish his filthy desire. Of these & such like the Psalmist saith, The desires of the wicked shall perish;
Because he could not accomplish his filthy desire. Of these & such like the Psalmist Says, The Desires of the wicked shall perish;
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that is, God will not fulfill, but disapoint them of their wicked desire: and so may we pray, not for them, but against them;
that is, God will not fulfil, but disappoint them of their wicked desire: and so may we pray, not for them, but against them;
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and so no doubt doth the whole Church of God pray against such continually.
and so no doubt does the Whole Church of God pray against such continually.
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To be short, some are ambitious and proud, and seeke the ouerthrow of others for the raysing vp of themselues;
To be short, Some Are ambitious and proud, and seek the overthrow of Others for the raising up of themselves;
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as some traitours haue done in our time, though they haue not preuailed:
as Some Traitors have done in our time, though they have not prevailed:
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And so did Absalom conspire against his father, & Achitophell did help him with counsel in that action:
And so did Absalom conspire against his father, & Achitophel did help him with counsel in that actium:
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but Dauid praeid against thē, & said, O Lord, I pray thee turne the counsell of Achitophell into foolishnesse:
but David praeid against them, & said, Oh Lord, I pray thee turn the counsel of Achitophel into foolishness:
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and so God did heare his prayer, and did ouerthrow his wicked counsell, & disappointed Absalom of his ambitious desire.
and so God did hear his prayer, and did overthrow his wicked counsel, & disappointed Absalom of his ambitious desire.
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And not onely by this example, but otherwise he hath taught vs generally to pray against all such:
And not only by this Exampl, but otherwise he hath taught us generally to pray against all such:
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Fulfill not ô Lord their desire, least they be too proud.
Fulfil not o Lord their desire, lest they be too proud.
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Thus we see, that no wicked man that hath his desires disordered in any kind whatsoeuer,
Thus we see, that no wicked man that hath his Desires disordered in any kind whatsoever,
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and will not submit them to the word of God, can looke to haue any part in the prayers of the Church generally,
and will not submit them to the word of God, can look to have any part in the Prayers of the Church generally,
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or of any godly man or woman particularly, be they neuer so neere thē, or wish they neuer so well vnto them.
or of any godly man or woman particularly, be they never so near them, or wish they never so well unto them.
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And we our selues must looke to our desires, least we be depriued of the benefit of the praier of others:
And we our selves must look to our Desires, lest we be deprived of the benefit of the prayer of Others:
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For as if our hearts be sound & vpright with God, and we desire nothing but according to the will of God,
For as if our hearts be found & upright with God, and we desire nothing but according to the will of God,
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then all pray for vs, & euery where by vertue of the communion of Saints we inioy the fruit of the prayer of the Saints;
then all pray for us, & every where by virtue of the communion of Saints we enjoy the fruit of the prayer of the Saints;
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so if our hearts be turned from God by our crooked wayes, & we desire things that are vnlawfull,
so if our hearts be turned from God by our crooked ways, & we desire things that Are unlawful,
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then all forsake vs, euen our dearest friends, and none can pray for vs in any faith.
then all forsake us, even our dearest Friends, and none can pray for us in any faith.
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And we had need to be put in mind of this doctrine, because for the most part our minds are more set vpon earthly things,
And we had need to be put in mind of this Doctrine, Because for the most part our minds Are more Set upon earthly things,
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than vpon heauenly, & we are more readie to lay vp our treasures here on earth,
than upon heavenly, & we Are more ready to lay up our treasures Here on earth,
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than in heauen, where the true treasure is:
than in heaven, where the true treasure is:
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and so because where the treasure is, there will the heart be also, as our Sauiour Christ saith in the Gospell, therefore wee desire earthly things aboue heauenly;
and so Because where the treasure is, there will the heart be also, as our Saviour christ Says in the Gospel, Therefore we desire earthly things above heavenly;
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and so our hearts desire being not according to Gods will, none can pray for vs, that God would graunt them:
and so our hearts desire being not according to God's will, none can pray for us, that God would grant them:
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and so through our owne default, we loose the comfortable fruit of the prayer of others:
and so through our own default, we lose the comfortable fruit of the prayer of Others:
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and whereas prayer is compared vnto striuing, when we striue about things so vnlawfully, none can striue with vs. Therefore let vs not haue such running lusts,
and whereas prayer is compared unto striving, when we strive about things so unlawfully, none can strive with us Therefore let us not have such running Lustiest,
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and wandering desires as the men of this world haue, who desire earthly things, and say (as Dauid describeth them) VVho wil shew vs any good? But let vs pray,
and wandering Desires as the men of this world have, who desire earthly things, and say (as David Describeth them) Who will show us any good? But let us pray,
cc j-vvg n2 p-acp dt n2 pp-f d n1 vhb, r-crq vvb j n2, cc vvb (c-acp np1 vvz pno32) r-crq vmb vvi pno12 d j? cc-acp vvb pno12 vvi,
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as he teacheth vs there, Lord lift vp the light of thy countenance vpon vs:
as he Teaches us there, Lord lift up the Light of thy countenance upon us:
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and let vs esteeme of that, as he doth there, aboue all worldy things, saying, I shall haue more ioy of heart thereby, and let us esteem of that, as he does there, above all worldy things, saying, I shall have more joy of heart thereby,
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than they had, when their wheat and their wine did abound.
than they had, when their wheat and their wine did abound.
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And then we are sure, that our desires be well ordered, and so all good men will help vs in their prayers,
And then we Are sure, that our Desires be well ordered, and so all good men will help us in their Prayers,
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& say of vs as the people do here of their King, The Lord graunt thee according to thine heart.
& say of us as the people do Here of their King, The Lord grant thee according to thine heart.
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If then at any time we haue asked any thing at the hand of God,
If then At any time we have asked any thing At the hand of God,
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and haue not receiued it, let vs consider what it is, and how we haue asked it:
and have not received it, let us Consider what it is, and how we have asked it:
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if it be any thing that is euill, as the destruction of our enemies, the curse of God vpon our neighbours,
if it be any thing that is evil, as the destruction of our enemies, the curse of God upon our neighbours,
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whereas we should rather blesse them, as the Apostle saith, knowing that we are called to be heires of the blessing of God;
whereas we should rather bless them, as the Apostle Says, knowing that we Are called to be Heirs of the blessing of God;
cs pns12 vmd av-c vvi pno32, c-acp dt n1 vvz, vvg cst pns12 vbr vvn pc-acp vbi n2 pp-f dt n1 pp-f np1;
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then no maruaile, if God do not giue vs our desires.
then no marvel, if God do not give us our Desires.
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Or if it be a lawfull thing, yet we desire it not lawfully, that is, not according to Gods will;
Or if it be a lawful thing, yet we desire it not lawfully, that is, not according to God's will;
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as for example, If we desire earthly things aboue heauenly, as most doe:
as for Exampl, If we desire earthly things above heavenly, as most doe:
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or as concerning this visitation of the plague, if we more desire that it might be taken away,
or as Concerning this Visitation of the plague, if we more desire that it might be taken away,
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than that we our selues and others might profit by it:
than that we our selves and Others might profit by it:
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& generally, if we more desire health and wealth, estimation and worldly prosperitie, than faith and repentance and the true feare of God, and such like;
& generally, if we more desire health and wealth, estimation and worldly Prosperity, than faith and Repentance and the true Fear of God, and such like;
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then these desires of our hearts no marueile if God graunt not.
then these Desires of our hearts no marvel if God grant not.
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Or againe, if we desire not these outward things, so that we can be contented to want them,
Or again, if we desire not these outward things, so that we can be contented to want them,
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if it be not Gods will to giue them;
if it be not God's will to give them;
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and to say with the Apostle, I can be abased, and I can abound, euery where and in all things I am instructed both to be full,
and to say with the Apostle, I can be abased, and I can abound, every where and in all things I am instructed both to be full,
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and to be hungry, and to abound and to haue want; and what state soeuer I am in, therewith to be content.
and to be hungry, and to abound and to have want; and what state soever I am in, therewith to be content.
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For otherwise neither can we pray our selues, nor other for vs, That God would giue vs according to our heart;
For otherwise neither can we pray our selves, nor other for us, That God would give us according to our heart;
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because the desires of the same are not fashioned according to his will.
Because the Desires of the same Are not fashioned according to his will.
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Therefore both for the remouing of this plague, and for all other things we must be of that mind that Dauid was,
Therefore both for the removing of this plague, and for all other things we must be of that mind that David was,
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when by the conspiring of his sonne Absalom he was driuen out of Ierusalem: who said, Carie the Arke again into the citie;
when by the conspiring of his son Absalom he was driven out of Ierusalem: who said, Carry the Ark again into the City;
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if I shall find fauor in the eyes of the Lord, he will bring me againe,
if I shall find favour in the eyes of the Lord, he will bring me again,
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and shew me both it, and the tabernacle thereof: But if he say thus, I haue no delight in thee;
and show me both it, and the tabernacle thereof: But if he say thus, I have no delight in thee;
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behold here I am, let him doe to me as seemeth good in his eyes.
behold Here I am, let him do to me as seems good in his eyes.
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Thus he resigned both his kingdome and life into Gods hands, to haue them or loose them according to his will;
Thus he resigned both his Kingdom and life into God's hands, to have them or lose them according to his will;
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and then he receiued againe of God both the one and the other: for Absolon was destroyed, and he safely returned into Ierusalem.
and then he received again of God both the one and the other: for Absalom was destroyed, and he safely returned into Ierusalem.
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So should we now much more receiue life and health in this great mortalitie, if we did pray for them with these minds, that as Abraham was willing to offer vp his sonne Izaack vnto God,
So should we now much more receive life and health in this great mortality, if we did pray for them with these minds, that as Abraham was willing to offer up his son Isaac unto God,
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and then he restored him vnto life as it were againe, so we be willing to haue all,
and then he restored him unto life as it were again, so we be willing to have all,
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if it be Gods will, then will he restore all things vnto vs againe.
if it be God's will, then will he restore all things unto us again.
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Therefore if God giue vs not that which we ask, let vs thus profit, to the examining and conuerting of our desires.
Therefore if God give us not that which we ask, let us thus profit, to the examining and converting of our Desires.
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But to conclude for this time, whereas all men generally desire, that they might haue their heart satisfied,
But to conclude for this time, whereas all men generally desire, that they might have their heart satisfied,
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and that whatsoeuer they haue a mind to, they might haue it:
and that whatsoever they have a mind to, they might have it:
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and this all sorts couet and seek after, and therin consisteth great contentation and quietnesse of mind, That we haue our desires in all things:
and this all sorts covet and seek After, and therein Consisteth great contentation and quietness of mind, That we have our Desires in all things:
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let vs nourish in vs continually none but good desires, for those God wil fulfill.
let us nourish in us continually none but good Desires, for those God will fulfil.
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But if we haue wicked and vngodly desires in our mind, as the Lord will not fulfill them, But if we have wicked and ungodly Desires in our mind, as the Lord will not fulfil them,
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so this shall be no small crosse vnto vs, that we are abridged of our desires.
so this shall be no small cross unto us, that we Are abridged of our Desires.
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So that all they that so liue, that they make conscience euen of their desires,
So that all they that so live, that they make conscience even of their Desires,
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and labour to keepe them within the compasse of Gods word and will, their life is most pleasant and comfortable,
and labour to keep them within the compass of God's word and will, their life is most pleasant and comfortable,
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& full of contentment, for they shall soonest haue the desires of their heart from time to time.
& full of contentment, for they shall soonest have the Desires of their heart from time to time.
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But if we giue scope to our affections, and suffer our desires to range beyond the bounds of Gods word and will,
But if we give scope to our affections, and suffer our Desires to range beyond the bounds of God's word and will,
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as therein we displease him, that they are so vnruly;
as therein we displease him, that they Are so unruly;
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so we shall not be quiet, for God will crosse them, and not suffer vs to prosper in our wicked desires.
so we shall not be quiet, for God will cross them, and not suffer us to prosper in our wicked Desires.
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For though the wicked many times doe so, for their further condemnation, who often haue more than their hearts desire:
For though the wicked many times do so, for their further condemnation, who often have more than their hearts desire:
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yet this is the ordinarie portion of Gods children, that if their desires be good, God will fulfill them:
yet this is the ordinary portion of God's children, that if their Desires be good, God will fulfil them:
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as these of Dauids were, and therefore God did so vnto him, as he confesseth, Thou hast giuen him his harts desire.
as these of David were, and Therefore God did so unto him, as he Confesses, Thou hast given him his hearts desire.
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But if they be euill, he will keepe them from them:
But if they be evil, he will keep them from them:
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and we are to pray, that he would doe so, to that end, that we might seeke to purge our hearts from all such sinfull desires.
and we Are to pray, that he would do so, to that end, that we might seek to purge our hearts from all such sinful Desires.
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And God graunt, that we may thus profit by the not hauing of our desires, to examine them whether they be good or ill,
And God grant, that we may thus profit by the not having of our Desires, to examine them whither they be good or ill,
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and to amend whatsoeuer is amisse: and so shall it be more profitable for vs, to be hindered in such desires, than to haue them fulfilled.
and to amend whatsoever is amiss: and so shall it be more profitable for us, to be hindered in such Desires, than to have them fulfilled.
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But we shall haue occasion to speake more of this the next day: in the meane time let this be sufficient.
But we shall have occasion to speak more of this the next day: in the mean time let this be sufficient.
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The thirteenth Sermon vpon the fourth verse. And graunt thee according to thine heart, &c. COncerning these words, besides that that hath ben obserued out of them alreadie, it is further to be considered;
The thirteenth Sermon upon the fourth verse. And grant thee according to thine heart, etc. Concerning these words, beside that that hath been observed out of them already, it is further to be considered;
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that whereas hee had willed them, in the tenth verse, to pray that God would heare his prayers,
that whereas he had willed them, in the tenth verse, to pray that God would hear his Prayers,
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and that he would euidently shew, that he had done so: and now, that he would giue him according to his heart:
and that he would evidently show, that he had done so: and now, that he would give him according to his heart:
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he declareth, that as when he prayed vnto God, he would doe it not with his lips only,
he Declareth, that as when he prayed unto God, he would do it not with his lips only,
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but from the bottome of his heart;
but from the bottom of his heart;
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so hee would haue the Lord to take knowledge of his prayer from the desires of the same, and giue him thereafter:
so he would have the Lord to take knowledge of his prayer from the Desires of the same, and give him thereafter:
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and so to shew that he had heard his prayer, by giuing him his hearts desire. and so to show that he had herd his prayer, by giving him his hearts desire.
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From whence we learne, what is the nature of true prayer; euen that it is an inward desire of the heart vnto God for some thing:
From whence we Learn, what is the nature of true prayer; even that it is an inward desire of the heart unto God for Some thing:
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which he, that is the onely searcher of the heart, knoweth, and so is able to satisfie.
which he, that is the only searcher of the heart, Knoweth, and so is able to satisfy.
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VVhich is so to be vnderstood, not that we should vse no words at all in prayer, for they are sometimes necessarie;
Which is so to be understood, not that we should use no words At all in prayer, for they Are sometime necessary;
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as not only when many pray together, that one should speake out aloud, that the rest might heare and say Amen:
as not only when many pray together, that one should speak out aloud, that the rest might hear and say Amen:
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but euen many times when we pray alone by our selues, that by our speech our minds might be stirred vp,
but even many times when we pray alone by our selves, that by our speech our minds might be stirred up,
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and also kept vpon that that wee speake. But euen then, the substance of our prayer is in the desire of the heart,
and also kept upon that that we speak. But even then, the substance of our prayer is in the desire of the heart,
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and our words are but signes to testifie and declare the same:
and our words Are but Signs to testify and declare the same:
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so that there can be no true prayer at all without the desire of the heart, so that there can be no true prayer At all without the desire of the heart,
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but there may be very effectuall prayer without words: and when in prayer both doth concurre, words, and desires;
but there may be very effectual prayer without words: and when in prayer both does concur, words, and Desires;
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God respecteth this later more than the former, and the desires of our hearts doe crie lowder in the eares of the Lord of hoasts,
God respecteth this later more than the former, and the Desires of our hearts do cry Louder in the ears of the Lord of hosts,
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than all the words that we can vse, be they neuer so many and so vehement.
than all the words that we can use, be they never so many and so vehement.
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And though desires without words are effectuall, yet words without the desire of the heart is nothing worth:
And though Desires without words Are effectual, yet words without the desire of the heart is nothing worth:
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and therefore Dauid though he vsed both, yet here nameth this onely:
and Therefore David though he used both, yet Here names this only:
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and after, when he giueth thankes to God for hearing of his prayers, though hee nameth both,
and After, when he gives thanks to God for hearing of his Prayers, though he names both,
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yet hee placeth this first, as the chiefe, saying, Thou hast giuen him his hearts desire,
yet he places this First, as the chief, saying, Thou hast given him his hearts desire,
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and hast not denied him the request of his lips. and hast not denied him the request of his lips.
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Therefore when we pray, let vs prepare our hearts, that they may be full of holy desires:
Therefore when we pray, let us prepare our hearts, that they may be full of holy Desires:
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and in prayer let vs hold out in them, and not suffer them to fall;
and in prayer let us hold out in them, and not suffer them to fallen;
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for when they decay and die, then doe we cease praying, though our lips mooue still neuer so fast.
for when they decay and die, then do we cease praying, though our lips move still never so fast.
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And so all they that pray in a strange tongue, and know not what they say (as is the manner of the Papists) and so cannot possibly haue any desire in their heart of that that they speake, doe not pray at all.
And so all they that pray in a strange tongue, and know not what they say (as is the manner of the Papists) and so cannot possibly have any desire in their heart of that that they speak, do not pray At all.
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And therefore though they boast greatly of prayer, and say, that they did continually pray, because they had their beads about them, and their lips were going;
And Therefore though they boast greatly of prayer, and say, that they did continually pray, Because they had their beads about them, and their lips were going;
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yet in truth there was not, neither could there be any prayer at all among them.
yet in truth there was not, neither could there be any prayer At all among them.
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And besides all they in our daies, who in the time of prayer haue their minds otherwise occupied,
And beside all they in our days, who in the time of prayer have their minds otherwise occupied,
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than about that that is prayed for;
than about that that is prayed for;
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though they kneele downe, lift vp their eyes and hands, and say Amen with the rest;
though they kneel down, lift up their eyes and hands, and say Amen with the rest;
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do not pray one whit, but are as farre from praying as can be, though they seeme vnto others to pray very deuoutly.
do not pray one whit, but Are as Far from praying as can be, though they seem unto Others to pray very devoutly.
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Therefore when we come hether to the house of prayer, to pray together, and one of vs for another, they,
Therefore when we come hither to the house of prayer, to pray together, and one of us for Another, they,
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and they only, haue the benefit of common prayer, who haue their minds attent vpon that that is said,
and they only, have the benefit of Common prayer, who have their minds attended upon that that is said,
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and desire from their heart the same thing with the rest.
and desire from their heart the same thing with the rest.
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For here we pray to God, that he would giue to euery one according to his desire:
For Here we pray to God, that he would give to every one according to his desire:
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if then either they be asleepe, or talking, or gazing about, or otherwise busie; then we pray that God would giue them nothing, for they desire nothing.
if then either they be asleep, or talking, or gazing about, or otherwise busy; then we pray that God would give them nothing, for they desire nothing.
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And hereunto agreeth that, which the virgine Marie saith in her song, He hath filled the hungry with good things, and sent away the rich emptie.
And hereunto agreeth that, which the Virgae marry Says in her song, He hath filled the hungry with good things, and sent away the rich empty.
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VVhere she confesseth, that those who desire good things of God earnestly, as the hungry and thirstie desire meat and drinke, those he filleth,
Where she Confesses, that those who desire good things of God earnestly, as the hungry and thirsty desire meat and drink, those he fills,
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and bestoweth plentifully vpon them vnto their contentment:
and bestoweth plentifully upon them unto their contentment:
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but they that are rich, and full as it were in their owne opinion, and so desire nothing of God as they should, they receiue nothing,
but they that Are rich, and full as it were in their own opinion, and so desire nothing of God as they should, they receive nothing,
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but are sent away as emptie as they come.
but Are sent away as empty as they come.
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And this is so certaine, that in prayer God looketh into the heart wholly, that it that be mooued to desire earnestly,
And this is so certain, that in prayer God looks into the heart wholly, that it that be moved to desire earnestly,
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though we speake not a word, it is sufficient, he knoweth well ynough what we pray for,
though we speak not a word, it is sufficient, he Knoweth well enough what we pray for,
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and will graunt it as soone, as though we had vsed all the words that might be to persuade.
and will grant it as soon, as though we had used all the words that might be to persuade.
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For thus it is said of Hannah, when she prayed in the temple, because she was barren:
For thus it is said of Hannah, when she prayed in the temple, Because she was barren:
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She spake in her heart, her lips did mooue only, but her voice was not heard:
She spoke in her heart, her lips did move only, but her voice was not herd:
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and when Hely thought that she had beene drunken, because he saw her lips mooue,
and when Hely Thought that she had been drunken, Because he saw her lips move,
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but heard no voice, and told her of it, saying, How long wilt thou be drunken:
but herd no voice, and told her of it, saying, How long wilt thou be drunken:
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she answered, and said, Nay my lord, but I am a woman troubled in spirit, and haue poured out my soule before the Lord.
she answered, and said, Nay my lord, but I am a woman troubled in Spirit, and have poured out my soul before the Lord.
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Then he praied vnto God for her, that he would graunt her this petition that she had made in her heart without words:
Then he prayed unto God for her, that he would grant her this petition that she had made in her heart without words:
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and the Lord did so, and gaue her a manchild, which she prayed for, as her selfe doth afterwards confesse.
and the Lord did so, and gave her a Manchild, which she prayed for, as her self does afterwards confess.
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Thus we see, that God heareth the desire of the heart, when there are no words;
Thus we see, that God hears the desire of the heart, when there Are no words;
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as on the contrarie, he careth not for all the words that can be vsed without this desire.
as on the contrary, he Careth not for all the words that can be used without this desire.
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After this manner also did Nehemiah pray, and was heard:
After this manner also did Nehemiah pray, and was herd:
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for when he was waiting at the Kings table (for he was his butler) by reason of the ill newes which he heard of the Church of God a little before, it was perceiued that his countenance was more sad than it was wont to be in former times,
for when he was waiting At the Kings table (for he was his butler) by reason of the ill news which he herd of the Church of God a little before, it was perceived that his countenance was more sad than it was wont to be in former times,
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and the king asked him the cause of it, seeing that he was not sicke, and said, certainely it was nothing else but sorrow of heart.
and the King asked him the cause of it, seeing that he was not sick, and said, Certainly it was nothing Else but sorrow of heart.
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Then Nehemiah told him the cause of it; and the king most gratiously bad him require what he would: Then Nehemiah told him the cause of it; and the King most graciously bade him require what he would:
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and so he desired of him, as it is set downe there. But first of all it is said, That he prayed to the God of heauen:
and so he desired of him, as it is Set down there. But First of all it is said, That he prayed to the God of heaven:
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which must needs be thus vnderstood, that he did stoutly lift vp his mind vnto God, according as the time and place did then require,
which must needs be thus understood, that he did stoutly lift up his mind unto God, according as the time and place did then require,
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and desired him to blesse him, and to mooue the heart of the king to be fauourable towards him;
and desired him to bless him, and to move the heart of the King to be favourable towards him;
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for it was not fit for him then to haue kneeled downe, and to haue spoken aloud,
for it was not fit for him then to have kneeled down, and to have spoken aloud,
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and so haue made a long prayer, when the king was at meat:
and so have made a long prayer, when the King was At meat:
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and so he offered vp the desire of his heart vnto God, though he spake nothing, and God graunted it.
and so he offered up the desire of his heart unto God, though he spoke nothing, and God granted it.
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And this is so vndoubtedly true, that God in prayer looketh to the desire of the heart, that it is said, That when we know not what to pray,
And this is so undoubtedly true, that God in prayer looks to the desire of the heart, that it is said, That when we know not what to pray,
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as we ought, the spirit of God it selfe maketh request for vs with sighes, that cannot be expressed,
as we ought, the Spirit of God it self makes request for us with sighs, that cannot be expressed,
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and he that searcheth the hearts, knoweth what is the meaning of the spirit; for hee maketh request for the Saints, according to the will of God. and he that Searches the hearts, Knoweth what is the meaning of the Spirit; for he makes request for the Saints, according to the will of God.
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So that when we for paine of bodie or griefe of mind cannot speake one word aright,
So that when we for pain of body or grief of mind cannot speak one word aright,
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then the very sighes and grones which are stirred vp in vs, the Lord acknowledgeth, and answereth vs according to them.
then the very sighs and groans which Are stirred up in us, the Lord acknowledgeth, and Answers us according to them.
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Therefore we must hearken to the exhortation of the Apostle, and practise that, Pray alwaies with all manner prayer and supplication in the spirit;
Therefore we must harken to the exhortation of the Apostle, and practise that, Pray always with all manner prayer and supplication in the Spirit;
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and watch thereunto with all perseuerance and supplication: and watch thereunto with all perseverance and supplication:
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so that what kind of prayer soeuer wee vse (as he speaketh of all manner prayer) whether long or short, with words or without, publicke or priuat, alone or with others, it must alwaies be in the spirit, and from the heart;
so that what kind of prayer soever we use (as he speaks of all manner prayer) whither long or short, with words or without, public or private, alone or with Others, it must always be in the Spirit, and from the heart;
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and that it might be so, he giueth vs counsell to watch thereunto, that is, to haue an eye to our heart,
and that it might be so, he gives us counsel to watch thereunto, that is, to have an eye to our heart,
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and to set a watch vpon the affections of our mind, and suffer them not to bee carried away:
and to Set a watch upon the affections of our mind, and suffer them not to be carried away:
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and this we had need to doe carefully, because else they will too soone wander suddenly before we be aware,
and this we had need to do carefully, Because Else they will too soon wander suddenly before we be aware,
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as all of vs doe find it to be true by too great experience.
as all of us do find it to be true by too great experience.
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Seeing then that prayer is a worke of the heart, and of the spirit (as we haue heard) and not of the lips and of the tongue so much;
Seeing then that prayer is a work of the heart, and of the Spirit (as we have herd) and not of the lips and of the tongue so much;
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euery one that commeth vnto prayer, must especially labour in this one point, that he may bring his heart vnto God,
every one that comes unto prayer, must especially labour in this one point, that he may bring his heart unto God,
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and not to stand so much vpon words.
and not to stand so much upon words.
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And this must be no barre vnto any to keep them from prayer, to say, I haue no fit words, I cannot vtter my mind well, I haue a good heart, And this must be no bar unto any to keep them from prayer, to say, I have no fit words, I cannot utter my mind well, I have a good heart,
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but my speech is naught, &c. For first of all, if we be sufficiently touched with the feeling of our wants, we shall haue words inough to vtter the same:
but my speech is nought, etc. For First of all, if we be sufficiently touched with the feeling of our Wants, we shall have words enough to utter the same:
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for all experience sheweth, that euery one can complaine well inough to the vnderstanding of men, of any thing wherein they are grieued, be they neuer so simple:
for all experience shows, that every one can complain well enough to the understanding of men, of any thing wherein they Are grieved, be they never so simple:
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as the poorest creature that is, that is pinched with hunger and thurst, can aske bread and meat,
as the Poorest creature that is, that is pinched with hunger and thirst, can ask bred and meat,
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and no man need to instruct him what words he should vse in such a case:
and no man need to instruct him what words he should use in such a case:
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and if any be oppressed, they cā sufficiently lay opē their wrongs, we see that young children can doe that, and almost naturall fooles.
and if any be oppressed, they can sufficiently lay open their wrongs, we see that young children can do that, and almost natural Fools.
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Then assuredly if we had that inward sight and feeling of our sinnes, and of the want of the graces of Gods spirit, that we should haue, we should haue wordes inough to vtter the same vnto God,
Then assuredly if we had that inward sighed and feeling of our Sins, and of the want of the graces of God's Spirit, that we should have, we should have words enough to utter the same unto God,
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and to poure out our whole mind vnto him, and to say, Good Lord giue me this, and giue me that.
and to pour out our Whole mind unto him, and to say, Good Lord give me this, and give me that.
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Therefore let vs first labour for that, and then the other will soone follow, that is, let vs haue the feeling of our own wants,
Therefore let us First labour for that, and then the other will soon follow, that is, let us have the feeling of our own Wants,
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and we shall want no wordes in prayer. But say, that wee want words indeed:
and we shall want no words in prayer. But say, that we want words indeed:
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it maketh no matter one whit, God looketh not to that, but to the desire of the heart:
it makes no matter one whit, God looks not to that, but to the desire of the heart:
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& he heareth that sooner than the other, nay without the other.
& he hears that sooner than the other, nay without the other.
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Hannah sayd nothing, spake not a word with her lips, no more did Nehemiah (as we heard euen now) but they both prayed in the spirit,Hannah said nothing, spoke not a word with her lips, no more did Nehemiah (as we herd even now) but they both prayed in the Spirit,
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and powred out their soules before the Lord: and God heard them.
and poured out their Souls before the Lord: and God herd them.
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Therefore if we could say nothing at all, nor speake one word, yet if we doe but sigh and grone in our hearts, that shall be as acceptable vnto God,
Therefore if we could say nothing At all, nor speak one word, yet if we do but sighs and groan in our hearts, that shall be as acceptable unto God,
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as all the well ordered words in the world. King Hezekiah when hee was sicke vnto death, prayed most earnestly vnto God for life,
as all the well ordered words in the world. King Hezekiah when he was sick unto death, prayed most earnestly unto God for life,
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and he added fifteene yeares vnto it:
and he added fifteene Years unto it:
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but how prayed he then? and what were his words? he speaketh thus of it himselfe, Like a Crane or a Swallow,
but how prayed he then? and what were his words? he speaks thus of it himself, Like a Crane or a Swallow,
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so did I chatter, I did mourne as a Doue: so did I chatter, I did mourn as a Dove:
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where he confesseth, that if God had respected his wordes, his paine and feare then was so great, that it was more like the chattering of a Crane,
where he Confesses, that if God had respected his words, his pain and Fear then was so great, that it was more like the chattering of a Crane,
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and the confused noise of a doue, than any thing els; yet in his heart he had great desires, and God satisfied them.
and the confused noise of a dove, than any thing Else; yet in his heart he had great Desires, and God satisfied them.
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Let vs pray for our brethren that are visited with the pestilence, that God would giue them their hearts desire,
Let us pray for our brothers that Are visited with the pestilence, that God would give them their hearts desire,
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and therfore that he would put into their minds good and holy desires:
and Therefore that he would put into their minds good and holy Desires:
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and according to those, when they shall be so weake, euen at the point of death,
and according to those, when they shall be so weak, even At the point of death,
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& all the powers of the bodie shall faile them, that he would deale with them in mercy, either for comfort,
& all the Powers of the body shall fail them, that he would deal with them in mercy, either for Comfort,
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or for deliuerance, or for both.
or for deliverance, or for both.
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And so must we labour with our own hearts, that not onely they be free from ill desires,
And so must we labour with our own hearts, that not only they be free from ill Desires,
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but that they may not be emptie and barren of good; that others may pray for vs, Giue them according to their heart;
but that they may not be empty and barren of good; that Others may pray for us, Give them according to their heart;
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and we may haue the fruit of their prayers, when our desires shall be good, and euen then when we shall not be able to speake a word.
and we may have the fruit of their Prayers, when our Desires shall be good, and even then when we shall not be able to speak a word.
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Giue thee according to thy heart, Thus he willeth them to pray for him.Give thee according to thy heart, Thus he wills them to pray for him.
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But what was he? he was a king, and a mightie prince, therefore if any might haue their hearts desire, then he most of all.
But what was he? he was a King, and a mighty Prince, Therefore if any might have their hearts desire, then he most of all.
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For what can a king desire, but he shall haue it? if it may be bought for money,
For what can a King desire, but he shall have it? if it may be bought for money,
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if it may be gotten by sea or by land, if it may be compassed by the wit & strength of men.
if it may be got by sea or by land, if it may be compassed by the wit & strength of men.
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They can desire nothing, but there are ynow that will procure it for them:
They can desire nothing, but there Are enough that will procure it for them:
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if they be kings and princes, all at their commaund, and are glad to please them with their desires in all things:
if they be Kings and Princes, all At their command, and Are glad to please them with their Desires in all things:
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what needed he then to be so carefull for this, that he might haue according to his hearts desire,
what needed he then to be so careful for this, that he might have according to his hearts desire,
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and that they should pray so earnestly for it? was there any need of it? was there any feare of it? if he had bene a meane man, it had bin another matter;
and that they should pray so earnestly for it? was there any need of it? was there any Fear of it? if he had be a mean man, it had been Another matter;
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or one that could not haue holpen himselfe, nor had had any to doe for him:
or one that could not have helped himself, nor had had any to do for him:
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but all seeke to satisfie the desires of kings, if it be with the hazard of their owne liues.
but all seek to satisfy the Desires of Kings, if it be with the hazard of their own lives.
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Dauid had experience of this himselfe, who when he was in an hold, and the garison of the Philistims was then in Bethlehem, he longed,David had experience of this himself, who when he was in an hold, and the garrison of the philistines was then in Bethlehem, he longed,
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& said, Oh that one would giue me to drinke of the water of the well of Bethlehem, which is by the gate.
& said, O that one would give me to drink of the water of the well of Bethlehem, which is by the gate.
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Then three mighty men brake into the host of the Philistims, and drew water out of the well of Bethlehem,
Then three mighty men brake into the host of the philistines, and drew water out of the well of Bethlehem,
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and brought it to Dauid; who would not drinke thereof, but powred it out for an offering before the Lord,
and brought it to David; who would not drink thereof, but poured it out for an offering before the Lord,
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and sayd, O Lord be it farre from me, that I should doe this: is not this the blood of the men that went in ieopardie of their liues:
and said, Oh Lord be it Far from me, that I should do this: is not this the blood of the men that went in jeopardy of their lives:
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therefore he would not drinke it.
Therefore he would not drink it.
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Thus though he repented him of this rash and foolish desire, yet we see how soone he had his desire,
Thus though he repented him of this rash and foolish desire, yet we see how soon he had his desire,
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and how ready his men were to satisfie it, euen in a very hard thing, and wherein they did hazard their liues for him.
and how ready his men were to satisfy it, even in a very hard thing, and wherein they did hazard their lives for him.
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Hauing then so many worthy Captaines as he had, what might not he presume that they would doe for him? and so why needed he to doubt of any of his desires? The like may be sayd of Ahab the king of Israel,
Having then so many worthy Captains as he had, what might not he presume that they would do for him? and so why needed he to doubt of any of his Desires? The like may be said of Ahab the King of Israel,
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when he desired the vineyard of Naboth, and could not get it at the first, whereupon he was greatly displeased,
when he desired the vineyard of Naboth, and could not get it At the First, whereupon he was greatly displeased,
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and laid himselfe vpon his bed, and would not eat:
and laid himself upon his Bed, and would not eat:
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How soone was there a way deuised for him by his wife Iesabell, to satisfie his desires,
How soon was there a Way devised for him by his wife Jezebel, to satisfy his Desires,
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though it was vnlawfull? And first of all she comforteth him ouer it, and sayd, Doest thou now gouerne the kingdome of Israel, &c. as if she had sayd, what, I perceiue thou knowest not who thou art? Thou art a King, thou mayest haue what thou wilt, one way or other, by might or by wrong, thou needest but desire and haue.
though it was unlawful? And First of all she comforts him over it, and said, Dost thou now govern the Kingdom of Israel, etc. as if she had said, what, I perceive thou Knowest not who thou art? Thou art a King, thou Mayest have what thou wilt, one Way or other, by might or by wrong, thou Needest but desire and have.
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Vp, eat bread, and be of good cheere, I will giue thee the vineyard of Naboth, &c. And then she wrote letters, that he might be accused & condemned of treason, that so it might fall to the king by law,Up, eat bred, and be of good cheer, I will give thee the vineyard of Naboth, etc. And then she wrote letters, that he might be accused & condemned of treason, that so it might fallen to the King by law,
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as it did, and as it followeth in that storie.
as it did, and as it follows in that story.
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But this is that which principally for our purpose is to be obserued, that she was of this mind, That a king might haue whatsoeuer he desired.
But this is that which principally for our purpose is to be observed, that she was of this mind, That a King might have whatsoever he desired.
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And so many foolish people thinke that kings, & noblemen, & rich men, & those that haue wealth inough, they may haue all things after their harts desire,
And so many foolish people think that Kings, & noblemen, & rich men, & those that have wealth enough, they may have all things After their hearts desire,
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& so haue nothing to crosse them in their desires: so that if they were in their case, they would liue at their hearts ease,
& so have nothing to cross them in their Desires: so that if they were in their case, they would live At their hearts ease,
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for look whatsoeuer they desired, they would haue, & who shold hinder them from it? and so they would set their heart at rest,
for look whatsoever they desired, they would have, & who should hinder them from it? and so they would Set their heart At rest,
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and liue as merrily as the day is long and broad;
and live as merrily as the day is long and broad;
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and they maruell why others should not do so, and that they should at any time complaine, that they haue not their desire.
and they marvel why Others should not do so, and that they should At any time complain, that they have not their desire.
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VVherein they are like vnto that Epicure that is spoken of in the Gospell; Wherein they Are like unto that Epicure that is spoken of in the Gospel;
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whose ground, when it brought forth fruit so plenteously, that he could not tell where to lay it,
whose ground, when it brought forth fruit so plenteously, that he could not tell where to lay it,
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vntill he bethought himselfe to enlarge his barnes, and then he said to himselfe: Soule, thou hast much goods laid vp for many yeares, liue at ease, eat, drinke, and take thy pastime:
until he bethought himself to enlarge his Barns, and then he said to himself: Soul, thou hast much goods laid up for many Years, live At ease, eat, drink, and take thy pastime:
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so that he thought, because he had wealth ynough, that he might haue his hearts desire in all things,
so that he Thought, Because he had wealth enough, that he might have his hearts desire in all things,
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and be beholding to none but to himselfe for it, no not vnto God, for he speakes as one that neuer thought of him.
and be beholding to none but to himself for it, no not unto God, for he speaks as one that never Thought of him.
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But the Lord did disappoint him of it, and said, O foole, this night will they fetch away thy soule from thee,
But the Lord did disappoint him of it, and said, Oh fool, this night will they fetch away thy soul from thee,
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then whose shall those things be which thou hast prouided. And thus will he say and doe to all such foolish worldlings or worldly fooles.then whose shall those things be which thou hast provided. And thus will he say and do to all such foolish worldlings or worldly Fools.
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For it is added, So is he that gathereth riches, and is not rich in the Lord.
For it is added, So is he that gathereth riches, and is not rich in the Lord.
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But Dauid here sheweth, that he was of another mind:
But David Here shows, that he was of Another mind:
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for though his desires were neuer so good and lawfull in this action, and he had neuer so many means to accomplish them (as indeed for his desire in warre he had as many as could almost be desired;
for though his Desires were never so good and lawful in this actium, and he had never so many means to accomplish them (as indeed for his desire in war he had as many as could almost be desired;
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for he had many worthie captaines, and we read not of any the like, as their courage and great valour is set downe in the Scripture) yet he beleeued,
for he had many worthy Captains, and we read not of any the like, as their courage and great valour is Set down in the Scripture) yet he believed,
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and would haue his subiects to beleeue also, that neither himselfe nor they for him could accomplish his desires,
and would have his Subjects to believe also, that neither himself nor they for him could accomplish his Desires,
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but as God should graunt them;
but as God should grant them;
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and therefore he willed them to pray to God, that he would so doe, saying, Graunt thee according to thine heart.
and Therefore he willed them to pray to God, that he would so do, saying, Grant thee according to thine heart.
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This then is that, that from hence we must beleeue, that it is God onely, that doth and must accomplish the desires of all men and women,
This then is that, that from hence we must believe, that it is God only, that does and must accomplish the Desires of all men and women,
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and none is sufficient of themselues to doe it, be they neuer so great and mightie, nor any other for them.
and none is sufficient of themselves to do it, be they never so great and mighty, nor any other for them.
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And this is the first article of our faith, That we beleeue in God the father almightie, maker of heauen and earth;
And this is the First article of our faith, That we believe in God the father almighty, maker of heaven and earth;
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that is, that he made all things of nothing, and doth still bring al things to passe:
that is, that he made all things of nothing, and does still bring all things to pass:
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and therefore as nothing is done without him, so he only doth all things, as it is said in the Psalme:
and Therefore as nothing is done without him, so he only does all things, as it is said in the Psalm:
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He hath done whatsoeuer he would, in heauen, and in the earth, and in all the deepes. He hath done whatsoever he would, in heaven, and in the earth, and in all the deeps.
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So that whatsoeuer good any hath desired in time past, if they haue obtained it, they must confesse to the glorie of God, that it was not thēselues,
So that whatsoever good any hath desired in time past, if they have obtained it, they must confess to the glory of God, that it was not themselves,
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or any other for them, but God alone, that gaue thē their hearts desire.
or any other for them, but God alone, that gave them their hearts desire.
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For though they had these meanes, yet God could haue hindered them all, that they should haue done them no good.
For though they had these means, yet God could have hindered them all, that they should have done them no good.
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And therefore that which Moses forewarned the people of Israel of, when they should come into the land of Canaan, That they should take heed that they did not ascribe any to themselues,
And Therefore that which Moses forewarned the people of Israel of, when they should come into the land of Canaan, That they should take heed that they did not ascribe any to themselves,
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but all vnto God, who was the only giuer of the same; is true of all other things, when he saith thus vnto them:
but all unto God, who was the only giver of the same; is true of all other things, when he Says thus unto them:
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Beware least thou say in thine heart, my power, and the strength of mine owne hand hath prepared me this abundance: Beware lest thou say in thine heart, my power, and the strength of mine own hand hath prepared me this abundance:
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but remember the Lord thy God, for it is he that giueth thee power to get substance to establish his couenant, which he sware vnto thy father, as appeareth this day. but Remember the Lord thy God, for it is he that gives thee power to get substance to establish his Covenant, which he sware unto thy father, as appears this day.
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VVhere he forbiddeth them not onely proudly to boast of themselues, but not so much as to suffer it once to enter into their thoughts:
Where he forbiddeth them not only proudly to boast of themselves, but not so much as to suffer it once to enter into their thoughts:
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Say not in thine heart, &c. Thus did Dauid confesse of himselfe, that God had giuen him his desire:Say not in thine heart, etc. Thus did David confess of himself, that God had given him his desire:
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& in that Psalme that he maketh of thanksgiuing for the victorie, he teacheth the people to praise God for it, vnder this title, That God had brought to passe his desires:
& in that Psalm that he makes of thanksgiving for the victory, he Teaches the people to praise God for it, under this title, That God had brought to pass his Desires:
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and that he saw his desire vpon his enemies, he ascribeth it neither to himselfe,
and that he saw his desire upon his enemies, he ascribeth it neither to himself,
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nor to his worthie captaines, but to the Lord, saying, Thou hast giuen him his hearts desire.
nor to his worthy Captains, but to the Lord, saying, Thou hast given him his hearts desire.
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As if he had said, O Lord, I desired such and such things in my heart,
As if he had said, Oh Lord, I desired such and such things in my heart,
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but I could not procure them to my selfe, therefore I prayed vnto thee for them,
but I could not procure them to my self, Therefore I prayed unto thee for them,
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and I desired others also so to doe;
and I desired Others also so to do;
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and thou hast giuen vs the thing that wee desired, and therefore wee giue thankes vnto thee for it.
and thou hast given us the thing that we desired, and Therefore we give thanks unto thee for it.
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And this is that also, which the Psalmist saith of the Israelites, whilest they were in the wildernesse:
And this is that also, which the Psalmist Says of the Israelites, whilst they were in the Wilderness:
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they longed for flesh, but they could not satisfie their owne desires, though they were neuer so many;
they longed for Flesh, but they could not satisfy their own Desires, though they were never so many;
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but the Lord he sent them meat ynough, and so did satisfie their desires, He rained flesh vpon them,
but the Lord he sent them meat enough, and so did satisfy their Desires, He reigned Flesh upon them,
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as dust, and feathered foule, as the sand of the sea:
as dust, and feathered foul, as the sand of the sea:
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and he made it fall in the middest of their campe, euen round about their habitations:
and he made it fallen in the midst of their camp, even round about their habitations:
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so they did eat, and were well filled, for he gaue them their desire. so they did eat, and were well filled, for he gave them their desire.
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So must we all say of our selues, for all things that we desire and haue,
So must we all say of our selves, for all things that we desire and have,
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euen our meat and drinke, that it is God that giueth vs our desire.
even our meat and drink, that it is God that gives us our desire.
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For when as many in the world doe want, and are pinched with hunger, and doe eat and drinke by measure and by weight, because they haue not ynough;
For when as many in the world do want, and Are pinched with hunger, and do eat and drink by measure and by weight, Because they have not enough;
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when as in the meane season we eat and drinke of the best, and are well filled:
when as in the mean season we eat and drink of the best, and Are well filled:
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must we not needs confesse to the praise of God, that he hath giuen vs our desire? For many haue as great desires to these things,
must we not needs confess to the praise of God, that he hath given us our desire? For many have as great Desires to these things,
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and yet are in extreame want, and so might wee haue beene too, but that God hath prouided better for vs,
and yet Are in extreme want, and so might we have been too, but that God hath provided better for us,
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and giuen vs our desires, and denied them vnto others.
and given us our Desires, and denied them unto Others.
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Besides, some that haue much, haue not the heart to bestow it vpon themselues, and so they desire, & haue not:
Beside, Some that have much, have not the heart to bestow it upon themselves, and so they desire, & have not:
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and this is one of the vanities of the world that Salomon cōplaineth of, There is one alone, and there is not a second, which hath neither sonne nor brother,
and this is one of the vanities of the world that Solomon Complaineth of, There is one alone, and there is not a second, which hath neither son nor brother,
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yet is there none end of his trauaile, neither can his eye be satisfied with riches:
yet is there none end of his travail, neither can his eye be satisfied with riches:
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neither doth he think, For whom doe I trauaile, and defraud my selfe of pleasure? this also is vanitie, and this an euill trauaile. neither does he think, For whom do I travail, and defraud my self of pleasure? this also is vanity, and this an evil travail.
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Therfore he saith, that this is all that a man can haue of all that he possesseth, To eat and drinke, and to take his part of them:
Therefore he Says, that this is all that a man can have of all that he Possesses, To eat and drink, and to take his part of them:
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and yet to doe so, is the speciall gift of God, & all haue it not.
and yet to do so, is the special gift of God, & all have it not.
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And to conclude, thus doth the Prophet confesse of others, & of himselfe: Lord thou hast heard the desire of the poore:
And to conclude, thus does the Prophet confess of Others, & of himself: Lord thou hast herd the desire of the poor:
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where, by poore he meaneth the humble and lowly, and so also doe some translate it, that is, those that are afflicted and humbled that way:
where, by poor he means the humble and lowly, and so also do Some translate it, that is, those that Are afflicted and humbled that Way:
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so that all men, rich and poore, must confesse, that it is God that must giue them all their desires.
so that all men, rich and poor, must confess, that it is God that must give them all their Desires.
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And therefore whether we desire health or wealth, long life, or any thing els;
And Therefore whither we desire health or wealth, long life, or any thing Else;
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or we desire an end of this grieuous calamitie of the pestilence, and that the places where it is, might at the last be set free from it,
or we desire an end of this grievous calamity of the pestilence, and that the places where it is, might At the last be Set free from it,
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and that all places might haue their accustomed health, to the comfort of vs all:
and that all places might have their accustomed health, to the Comfort of us all:
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God alone is he that must giue these things, or els we shall neuer haue our desires.
God alone is he that must give these things, or Else we shall never have our Desires.
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This doctrine though it be so euident and cleare, as it is, yet few do rightly beleeue it: This Doctrine though it be so evident and clear, as it is, yet few doe rightly believe it:
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for if they did, then they would doe as Dauid did here in the like case, that is, they would in all things pray to God, that he would giue them their desires.
for if they did, then they would do as David did Here in the like case, that is, they would in all things pray to God, that he would give them their Desires.
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But the most part couet and desire many things, and neuer aske them of God; as though they imagined, that they could haue them without him.
But the most part covet and desire many things, and never ask them of God; as though they imagined, that they could have them without him.
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So saith the Apostle, and chargeth the Iewes out it: saying, Ye lust, and haue not, ye enuie and desire immoderatly, and cannot obtaine:
So Says the Apostle, and charges the Iewes out it: saying, You lust, and have not, you envy and desire immoderately, and cannot obtain:
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ye fight and warre, and get nothing, because ye aske not. you fight and war, and get nothing, Because you ask not.
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That is, they trusted greatly for these worldly things, one for one thing, and another for another,
That is, they trusted greatly for these worldly things, one for one thing, and Another for Another,
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and they had a world of desires in their mind, and they enuied also others that went beyond them,
and they had a world of Desires in their mind, and they envied also Others that went beyond them,
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and had that which they had not, and they did striue and take all the paines that they could to get more;
and had that which they had not, and they did strive and take all the pains that they could to get more;
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and yet they had not according to their desire, because they asked not those things of God, who onely could fulfill all their desires.
and yet they had not according to their desire, Because they asked not those things of God, who only could fulfil all their Desires.
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So that if a man beleeueth, that it is God onely, that must giue him all his desires, else he shall desire and desire in vaine, as these did;
So that if a man Believeth, that it is God only, that must give him all his Desires, Else he shall desire and desire in vain, as these did;
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he must commend his desires vnto God in prayer, that he might so doe:
he must commend his Desires unto God in prayer, that he might so do:
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and the want of prayer in all our desires, argueth the want of faith in them.
and the want of prayer in all our Desires, argue the want of faith in them.
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All those then that haue their heads occupied about the world, that they haue a multitude of desires in their mind, to this and to that, and to they cannot tell themselues what;
All those then that have their Heads occupied about the world, that they have a multitude of Desires in their mind, to this and to that, and to they cannot tell themselves what;
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& do not from time to time aske of God, that he would fulfill them, do not rightly beleeue that he onely can doe it:
& do not from time to time ask of God, that he would fulfil them, do not rightly believe that he only can do it:
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but trust to their own wit and policie, to their owne strength and power to thēselues, or to some other.
but trust to their own wit and policy, to their own strength and power to themselves, or to Some other.
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And yet God many times disappointeth them of their desires, when they think themselues surest of them;
And yet God many times disappointeth them of their Desires, when they think themselves Surest of them;
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that they might by experience see that in themselues, which they will not heare out of the word:
that they might by experience see that in themselves, which they will not hear out of the word:
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Yee lust, and haue not, because you aske not. Ye lust, and have not, Because you ask not.
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And that I might applie this to the time present, and to the occasion of our meeting:
And that I might apply this to the time present, and to the occasion of our meeting:
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all men desire, and haue done a long time, that God would stay his heauy hand,
all men desire, and have done a long time, that God would stay his heavy hand,
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and that wee might not thus still heare continually of the death of our brethren in so many places:
and that we might not thus still hear continually of the death of our brothers in so many places:
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But none of vs all can haue our desires herein, but as God shall giue it.
But none of us all can have our Desires herein, but as God shall give it.
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Therefore let vs pray vnto him, and aske it of him, (as the Apostle willeth vs) and the more earnestly we desire it, the more feruently let vs pray vnto God for it:
Therefore let us pray unto him, and ask it of him, (as the Apostle wills us) and the more earnestly we desire it, the more fervently let us pray unto God for it:
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so will the Lord graunt it vnto vs in his good time; and so shall it appeare, that wee doe not onely say in word;
so will the Lord grant it unto us in his good time; and so shall it appear, that we do not only say in word;
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but beleeue in heart, that he onely can giue vs our desire.
but believe in heart, that he only can give us our desire.
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And let vs remember for the further humbling of vs, how many desires wee haue had in our mind in time past,
And let us Remember for the further humbling of us, how many Desires we have had in our mind in time past,
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and neuer thought vpon God, or sought to him for the accomplishment of them: and so no maruaile if we haue mist of many of them;
and never Thought upon God, or sought to him for the accomplishment of them: and so no marvel if we have missed of many of them;
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for God thereby hath punished our vnbeleefe, that we did not by prayer (the fruit of faith) acknowledge that hee was the onely giuer of all our desires:
for God thereby hath punished our unbelief, that we did not by prayer (the fruit of faith) acknowledge that he was the only giver of all our Desires:
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yea and that we haue desired many great things, and such as haue concerned vs verie much,
yea and that we have desired many great things, and such as have concerned us very much,
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and yet haue not asked them of God, and therefore worthily haue gone without them.
and yet have not asked them of God, and Therefore worthily have gone without them.
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And seeing God giueth all men their desires, and we must pray to him for them;
And seeing God gives all men their Desires, and we must pray to him for them;
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it behooueth vs to liue well, and to serue him, and to desire nothing but good continually:
it behooveth us to live well, and to serve him, and to desire nothing but good continually:
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that so he may from time to time giue vs our hearts desire, euen as Dauid did here And then God hath promised to giue vs our desire, as Solomon saith, That which the wicked feareth, shall come vpon him:
that so he may from time to time give us our hearts desire, even as David did Here And then God hath promised to give us our desire, as Solomon Says, That which the wicked fears, shall come upon him:
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but God will grant the desire of the righteous. but God will grant the desire of the righteous.
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VVhere he saith, that the wicked shall be so farre from hauing their desire, that euen that very thing which they feare most, Where he Says, that the wicked shall be so Far from having their desire, that even that very thing which they Fear most,
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and would most willingly escape, God will bring vpon them: but hee will giue the righteous man his desire.
and would most willingly escape, God will bring upon them: but he will give the righteous man his desire.
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So that if we serue God, and doe liue well:
So that if we serve God, and do live well:
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then he will giue vs all our desires, that is, so farre as they be good, and agreeable vnto his will.
then he will give us all our Desires, that is, so Far as they be good, and agreeable unto his will.
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And thus also is a righteous man described in the word of God, namely, That he is a righteous man,
And thus also is a righteous man described in the word of God, namely, That he is a righteous man,
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and she a righteous woman, that hath good desires: and so farre God will fulfill them.
and she a righteous woman, that hath good Desires: and so Far God will fulfil them.
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Therefore that we might pray in faith vnto God for all our desires, we must liue righteously,
Therefore that we might pray in faith unto God for all our Desires, we must live righteously,
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and looke that all our desires be only good.
and look that all our Desires be only good.
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For though he doth sometime giue the wicked their vngodly desire, and that in many things,
For though he does sometime give the wicked their ungodly desire, and that in many things,
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as we haue seene it in Ahab, and Iesabell, and might haue seene it in many more;
as we have seen it in Ahab, and Jezebel, and might have seen it in many more;
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yea they haue more than their hearts desire:
yea they have more than their hearts desire:
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yet it is no blessing at all, but a punishment of God vpon them, to be giuen vp to their owne lusts, to desire euill things,
yet it is no blessing At all, but a punishment of God upon them, to be given up to their own Lustiest, to desire evil things,
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and then to haue their desires:
and then to have their Desires:
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though (I say) he dealeth thus often with the wicked, yet no man can pray for any such thing in faith;
though (I say) he deals thus often with the wicked, yet no man can pray for any such thing in faith;
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neither can he looke for it at Gods hands:
neither can he look for it At God's hands:
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and if it should come vnto him vnlooked for, he cannot take it as a blessing from God.
and if it should come unto him unlooked for, he cannot take it as a blessing from God.
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VVe are rather to pray, that in all our wicked and vngodly desires he would crosse vs,
We Are rather to pray, that in all our wicked and ungodly Desires he would cross us,
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and neuer suffer vs to thriue in any of our vnlawfull desires:
and never suffer us to thrive in any of our unlawful Desires:
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and that shall be a great blessing of his vpon vs, to haue our vngodly desires denied vnto vs. But we shall find it to be true by all experience, that when we haue liued in the best course,
and that shall be a great blessing of his upon us, to have our ungodly Desires denied unto us But we shall find it to be true by all experience, that when we have lived in the best course,
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and haue had most godly desires, then the Lord hath most often and soonest fulfilled them:
and have had most godly Desires, then the Lord hath most often and soonest fulfilled them:
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so this must teach vs to liue well, and to desire good things of God, that he may still fulfill them.
so this must teach us to live well, and to desire good things of God, that he may still fulfil them.
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And the rather that we might beleeue, that God only can and doth fulfill the desire of all men:
And the rather that we might believe, that God only can and does fulfil the desire of all men:
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we must consider that he can also, and doth many time hinder them from their desires:
we must Consider that he can also, and does many time hinder them from their Desires:
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that though they haue had neuer so great a desire to a thing, yet they could neuer obtaine it.
that though they have had never so great a desire to a thing, yet they could never obtain it.
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And this is threatned to the vngodly, as a punishment from God, that they shall not haue their desire:
And this is threatened to the ungodly, as a punishment from God, that they shall not have their desire:
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He shall gnash with his teeth, and consume away, the desire of the wicked shall perish. He shall gnash with his teeth, and consume away, the desire of the wicked shall perish.
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And all experience doth shew, that many times he hath frustrated the desires of the wicked.
And all experience does show, that many times he hath frustrated the Desires of the wicked.
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As the desire that Haman had to root out the Iewes; As the desire that Haman had to root out the Iewes;
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that Achitophell had to ouerthrow Dauid; that Iesabel had to take away the life of the Prophet Eliah; that Pharao had to oppresse the Israelits with cruell bondage,
that Achitophel had to overthrow David; that Jezebel had to take away the life of the Prophet Elijah; that Pharaoh had to oppress the Israelites with cruel bondage,
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and to keepe them still in his land;
and to keep them still in his land;
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that king Herod had to kill Peter: how was he disappointed of his purpose, when he thought all was sure? for Peter was in prison, that King Herod had to kill Peter: how was he disappointed of his purpose, when he Thought all was sure? for Peter was in prison,
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& the night before that he thought to haue brought him out to the people, he slept between two souldiors, bound with two chaines,
& the night before that he Thought to have brought him out to the people, he slept between two Soldiers, bound with two chains,
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and the keepers before the dore kept the prison, so that it seemed all was sure ynough:
and the keepers before the door kept the prison, so that it seemed all was sure enough:
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but God sent an Angell, and deliuered him out of the hand of Herod, and from all the waiting for of the people of the Iewes,
but God sent an Angel, and Delivered him out of the hand of Herod, and from all the waiting for of the people of the Iewes,
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and so disappointed them all of their vngodly desires.
and so disappointed them all of their ungodly Desires.
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And all the enemies of Dauid that sought to keepe him from his kingdome, wherof he complaineth, Why did the Heathen rage,
And all the enemies of David that sought to keep him from his Kingdom, whereof he Complaineth, Why did the Heathen rage,
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and the people murmure in vaine, &c. God did laugh them all to scorne, and would not suffer them to haue their desire of him, and the people murmur in vain, etc. God did laugh them all to scorn, and would not suffer them to have their desire of him,
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but said, I haue set my king vpon Sion, m ne holy mountaine; as if he had said, hee shall be king in despight of you all.
but said, I have Set my King upon Sion, m ne holy mountain; as if he had said, he shall be King in despite of you all.
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How were all the great and mightie tyrants, and cruell persecuting emperours disappointed of their diuellish desires to destroy the poore Christians? So that though they were many, and their persecutions extream and very long, enduring certaine hundred yeares;
How were all the great and mighty Tyrants, and cruel persecuting Emperors disappointed of their devilish Desires to destroy the poor Christians? So that though they were many, and their persecutions extreme and very long, enduring certain hundred Years;
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yet therein they so little preuailed, that the number of them still encreased:
yet therein they so little prevailed, that the number of them still increased:
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whereupon arose that prouerbe, That the blood of the Martyrs is the seed of the Church, that is, the more that they did put to death, the more did rise vp in their stead.
whereupon arose that proverb, That the blood of the Martyrs is the seed of the Church, that is, the more that they did put to death, the more did rise up in their stead.
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So that the two last cruell persecutors being tyred with the slaughter of the Christians, and fretting at this, that they could not haue their desires of them;
So that the two last cruel persecutors being tired with the slaughter of the Christians, and fretting At this, that they could not have their Desires of them;
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in great discontentment gaue vp their empire, and led a priuate life.
in great discontentment gave up their empire, and led a private life.
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VVhat should I speake of the Papists, and of their holy league, who were not yet able to satisfie their desire against the professors of the Gospell, in that wicked practise which began at the bloodie massacre in Fraunce? And how were all that crue of Papists disappointed of their wicked desires in the end, here in England, by the death of Queene Marie? And what should I say of some of those bloodie blasphemous persecutors, who so greedily desired the death of Gods Saints, that they openly threatened, that they would see them burnt;
What should I speak of the Papists, and of their holy league, who were not yet able to satisfy their desire against the professors of the Gospel, in that wicked practice which began At the bloody massacre in France? And how were all that crew of Papists disappointed of their wicked Desires in the end, Here in England, by the death of Queen marry? And what should I say of Some of those bloody blasphemous persecutors, who so greedily desired the death of God's Saints, that they openly threatened, that they would see them burned;
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but themselues by a sudden death of the hand of God, were taken away before their blessed martyrdome.
but themselves by a sudden death of the hand of God, were taken away before their blessed martyrdom.
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So that all the wicked, be they neuer so many and mightie, they cannot haue their desires alwaies,
So that all the wicked, be they never so many and mighty, they cannot have their Desires always,
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but God can hinder them as it pleaseth him, that onely must giue to all men their desires.
but God can hinder them as it Pleases him, that only must give to all men their Desires.
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Therefore when men threaten that they will haue their wils of men, and they will doe so and so, as Lamech did, saying, I will slay a man in my wound,
Therefore when men threaten that they will have their wills of men, and they will do so and so, as Lamech did, saying, I will slay a man in my wound,
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and a young man in my hurt, that is, if any man touch me, I will doe so and so vnto him:and a young man in my hurt, that is, if any man touch me, I will do so and so unto him:
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we see, that they must first aske God leaue, or els they shall neuer haue their desires.
we see, that they must First ask God leave, or Else they shall never have their Desires.
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Nay Dauid hath taught vs to pray in faith against all the vngodly desires of wicked men, Let not the wicked haue his desire, O Lord, performe not his wicked thought, least they bee too proud. Selah.
Nay David hath taught us to pray in faith against all the ungodly Desires of wicked men, Let not the wicked have his desire, Oh Lord, perform not his wicked Thought, lest they be too proud. Selac.
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The fourteenth Sermon vpon the fourth verse. And graunt thee according to thine heart, and fulfill all thy purpose.The fourteenth Sermon upon the fourth verse. And grant thee according to thine heart, and fulfil all thy purpose.
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THat which should haue beene added the last day concerning the former part of this verse, is this:
THat which should have been added the last day Concerning the former part of this verse, is this:
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That wheras we haue heard alreadie, how we ought to shew our faith in this point, that we beleeue that God can and doth giue to euery one their hearts desire, by praying vnto him beforehand for euery thing that we doe desire:
That whereas we have herd already, how we ought to show our faith in this point, that we believe that God can and does give to every one their hearts desire, by praying unto him beforehand for every thing that we do desire:
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Now it remaineth further to consider, That if we do beleeue indeed, that God only doth giue to all men their desires, and that without him they cannot haue them;
Now it remains further to Consider, That if we do believe indeed, that God only does give to all men their Desires, and that without him they cannot have them;
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then we must declare this faith of ours, after that we haue our desires, by acknowledging, that for all things which we haue desired in the whole course of our life,
then we must declare this faith of ours, After that we have our Desires, by acknowledging, that for all things which we have desired in the Whole course of our life,
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and haue had them, that we are wholly beholding to the goodnesse of God for them,
and have had them, that we Are wholly beholding to the Goodness of God for them,
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and so praise his holy name for the same.
and so praise his holy name for the same.
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For if we desire any thing of a mortall man, and he bestow it vpon vs, we are bound to confesse so much,
For if we desire any thing of a Mortal man, and he bestow it upon us, we Are bound to confess so much,
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and to be thankefull vnto him for the same:
and to be thankful unto him for the same:
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then much more vnto God, who mooued the heart of that man towards vs, and made him an instrument of his goodnesse vnto vs, to fulfill our desires.
then much more unto God, who moved the heart of that man towards us, and made him an Instrument of his Goodness unto us, to fulfil our Desires.
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And thus doth Dauid euen for this very thing, confessing openly, that God had satisfied his desires,
And thus does David even for this very thing, confessing openly, that God had satisfied his Desires,
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when he saith, Thou hast giuen him his hearts desire, and hast not denied him the request of his lips:
when he Says, Thou hast given him his hearts desire, and hast not denied him the request of his lips:
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where hee speaketh of himselfe, and made that Psalme as a forme of publicke thanksgiuing vnto God for giuing him his desire in the ouerthrow of his enemies.
where he speaks of himself, and made that Psalm as a Form of public thanksgiving unto God for giving him his desire in the overthrow of his enemies.
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VVe in our time haue desired many things in our hearts, and we haue not been disappointed of our desires:
We in our time have desired many things in our hearts, and we have not been disappointed of our Desires:
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but haue we in all of them so considered God to be the author of them, that we haue giuen thankes vnto him for the same? If we doe rightly examine our selues, and call to mind the time past, we shall find, that for many things for which we haue prayed, O Lord giue me according to my heart, we haue not returned with this thankfull confession, O Lord thou hast giuen me my hearts desire,
but have we in all of them so considered God to be the author of them, that we have given thanks unto him for the same? If we do rightly examine our selves, and call to mind the time past, we shall find, that for many things for which we have prayed, Oh Lord give me according to my heart, we have not returned with this thankful Confessi, Oh Lord thou hast given me my hearts desire,
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and hast not denied me the request of my lips. and hast not denied me the request of my lips.
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And this is that that our Sauiour Christ complaineth of in the Gospell, That when ten lepers did meet him, they stood a farre off,
And this is that that our Saviour christ Complaineth of in the Gospel, That when ten lepers did meet him, they stood a Far off,
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and all of them lift vp their voices, and said, Iesus master haue mercie on vs:
and all of them lift up their voices, and said, Iesus master have mercy on us:
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and all of them were healed.
and all of them were healed.
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But one of them when he saw that he was healed, turned backe, and with a loud voice praised God, But one of them when he saw that he was healed, turned back, and with a loud voice praised God,
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and fell downe at his feet, and gaue him thankes:
and fell down At his feet, and gave him thanks:
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And Iesus said, are there not ten clensed? but where are the nine? There is none found that returned to giue God praise, saue this stranger. And Iesus said, Are there not ten cleansed? but where Are the nine? There is none found that returned to give God praise, save this stranger.
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Thus though all of them had a great desire to be cleansed of that foule disease,
Thus though all of them had a great desire to be cleansed of that foul disease,
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and did crie out earnestly vnto Christ for it, yet but one of them did testifie his faith, that he had receiued this benefit of Christ.
and did cry out earnestly unto christ for it, yet but one of them did testify his faith, that he had received this benefit of christ.
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And this is a common fault in the world, that scarce one among ten, when they haue their desires,
And this is a Common fault in the world, that scarce one among ten, when they have their Desires,
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and that of God, and when they haue asked the same of him, that are mindfull to giue thanks vnto God that gaue them their desire.
and that of God, and when they have asked the same of him, that Are mindful to give thanks unto God that gave them their desire.
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Many in their wants come to Christ, and say Miserere, to haue their desires satisfied; but few afterwards returne with Alleluia, to giue praise vnto him for the same.
Many in their Wants come to christ, and say miserere, to have their Desires satisfied; but few afterwards return with Alleluia, to give praise unto him for the same.
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This is that then, which the Psalmist not without iust cause so often & so earnestly calleth vpon men for, and all sorts of men:
This is that then, which the Psalmist not without just cause so often & so earnestly calls upon men for, and all sorts of men:
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That when they haue bene in great affliction some one way & some another, and so for their reliefe and comfort, they haue desired this and that according to their seuerall estates;
That when they have be in great affliction Some one Way & Some Another, and so for their relief and Comfort, they have desired this and that according to their several estates;
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that when God hath deliuered them, and giuen them their desire, they would as well by giuing thankes vnto him declare, that they beleeue that he onely did satisfie their desire,
that when God hath Delivered them, and given them their desire, they would as well by giving thanks unto him declare, that they believe that he only did satisfy their desire,
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as they did before by praying vnto him. For hee saith, That some haue bene in captiuitie, and scattered into the enemies land,
as they did before by praying unto him. For he Says, That Some have be in captivity, and scattered into the enemies land,
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and there they haue wandered in the wildernesse and desert out of the way, & found no citie to dwell in;
and there they have wandered in the Wilderness and desert out of the Way, & found no City to dwell in;
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both hungrie and thirstie, and their soule hath fainted in them.
both hungry and thirsty, and their soul hath fainted in them.
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Then they cryed vnto the Lord in their trouble, and he deliuered them from their distresse.
Then they cried unto the Lord in their trouble, and he Delivered them from their distress.
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Let them therefore (saith he) confesse before the Lord his louing kindnesse, and his wonderfull workes before the sonnes of men:
Let them Therefore (Says he) confess before the Lord his loving kindness, and his wonderful works before the Sons of men:
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for he satisfied the thirstie soule, and filled the hungrie soule with goodnesse. VVhere he prouoketh them to be thankefull, acknowledging of the goodnesse of God with prayse,for he satisfied the thirsty soul, and filled the hungry soul with Goodness. Where he provoketh them to be thankful, acknowledging of the Goodness of God with praise,
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when they haue found by experience how he hath satisfied their desires;
when they have found by experience how he hath satisfied their Desires;
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and would haue them shew that they beleeued, that God gaue them their desires, by a thankfull acknowledging of the same.
and would have them show that they believed, that God gave them their Desires, by a thankful acknowledging of the same.
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And so afterwards in the same Psalme he speaketh of others, whereof some are deliuered from sickenesse and from death,
And so afterwards in the same Psalm he speaks of Others, whereof Some Are Delivered from sickness and from death,
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and some from prison and yrons, and some from extreme hunger; and all these according to their owne desire:
and Some from prison and irons, and Some from extreme hunger; and all these according to their own desire:
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for he saith of all them, Then they cried vnto the Lord in their trouble, and he deliuered them from their distresse:
for he Says of all them, Then they cried unto the Lord in their trouble, and he Delivered them from their distress:
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and would haue all of them likewise confesse, to the glory of God, and the good of others, That God had giuen them their desire:
and would have all of them likewise confess, to the glory of God, and the good of Others, That God had given them their desire:
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when he saith thus, Let them therefore confesse before the Lord his louing kindnesse, and his wonderfull workes before the sonnes of men:
when he Says thus, Let them Therefore confess before the Lord his loving kindness, and his wonderful works before the Sons of men:
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and let them offer sacrifices of prayse, and declare his workes with reioycing: and let them offer Sacrifices of praise, and declare his works with rejoicing:
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and let them exalt him in the congregation of the people, and praise him in the assembly of the Elders. and let them exalt him in the congregation of the people, and praise him in the assembly of the Elders.
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VVhere we see, that though he confesseth that all of them in their seuerall troubles doe cry vnto God for helpe,
Where we see, that though he Confesses that all of them in their several Troubles do cry unto God for help,
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as beleeuing that he onely can giue them their desires:
as believing that he only can give them their Desires:
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yet he doth not say, that all after their deliuerances doe declare their faith in Gods prouidence, by giuing him thankes:
yet he does not say, that all After their Deliverances do declare their faith in God's providence, by giving him thanks:
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but this he exhorteth them vnto, and wisheth that it might be so, saying, Let them therefore confesse before the Lord his louing kindnesse:
but this he exhorteth them unto, and wishes that it might be so, saying, Let them Therefore confess before the Lord his loving kindness:
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or, oh that they would thus doe.
or, o that they would thus do.
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Shewing that though it be mens duty, yet many of them are so farre from it, that it is rather to be wished and desired, Showing that though it be men's duty, yet many of them Are so Far from it, that it is rather to be wished and desired,
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than to be looked for at their hands.
than to be looked for At their hands.
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Therefore if it shall please the Lord to be mercifull vnto vs, and this way to giue vs our desire, by taking away this grieuous rod from our backes,
Therefore if it shall please the Lord to be merciful unto us, and this Way to give us our desire, by taking away this grievous rod from our backs,
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and causing this pestilence to cease, which hath a long time walked in the darkenesse, and destroyed at noone day;
and causing this pestilence to cease, which hath a long time walked in the darkness, and destroyed At noon day;
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and of which there hath fallen a thousand on the one side, and ten thousand on the other:
and of which there hath fallen a thousand on the one side, and ten thousand on the other:
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we must remember to bee thankefull vnto him for it, and let him haue as many prayses from vs for giuing vs our hearts desires,
we must Remember to be thankful unto him for it, and let him have as many praises from us for giving us our hearts Desires,
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as now he hath prayers for it:
as now he hath Prayers for it:
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and let vs remember it the rather, because we are more prone to crie vnto God in our troubles,
and let us Remember it the rather, Because we Are more prove to cry unto God in our Troubles,
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as others haue done, than we are afterwards to confesse his louing kindnesse, and his wonderfull works before the sonnes of men;
as Others have done, than we Are afterwards to confess his loving kindness, and his wonderful works before the Sons of men;
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and to exalt him in the congregation of the people, and to praise him in the assembly of the Elders,
and to exalt him in the congregation of the people, and to praise him in the assembly of the Elders,
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as we haue heard euen now out of the Psalme.
as we have herd even now out of the Psalm.
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And let vs be heartily sory that for so many desires of ours, both for soule and body,
And let us be heartily sorry that for so many Desires of ours, both for soul and body,
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for our selues and ours, we haue bene so vnthankefull;
for our selves and ours, we have be so unthankful;
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which might iustly moue him to abridge vs now, and to cut vs short of our desire in this thing, which doth so greatly concerne the good of vs all,
which might justly move him to abridge us now, and to Cut us short of our desire in this thing, which does so greatly concern the good of us all,
r-crq vmd av-j vvi pno31 pc-acp vvi pno12 av, cc pc-acp vvi pno12 j pp-f po12 n1 p-acp d n1, r-crq vdz av av-j vvi dt j pp-f pno12 d,
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and of many thousands of our brethren.
and of many thousands of our brothers.
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And this is that, which we haue to obserue out of the first part of this verse.
And this is that, which we have to observe out of the First part of this verse.
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The second followeth after this manner: And fulfill all thy purpose. The second follows After this manner: And fulfil all thy purpose.
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This latter part of the verse conteineth almost the very same petition that the former did, sauing that here is somewhat more,
This latter part of the verse Containeth almost the very same petition that the former did, Saving that Here is somewhat more,
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namely, that whereas men, when they haue a desire vnto a thing, and would faine haue it, they begin to bethinke themselues how and which way to accomplish it:
namely, that whereas men, when they have a desire unto a thing, and would feign have it, they begin to bethink themselves how and which Way to accomplish it:
av, cst cs n2, c-crq pns32 vhb dt n1 p-acp dt n1, cc vmd av-j vhi pn31, pns32 vvb pc-acp vvi px32 c-crq cc r-crq n1 pc-acp vvi pn31:
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and then taking counsell with themselues or others, they deuise and determine to doe so and so:
and then taking counsel with themselves or Others, they devise and determine to do so and so:
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as Dauid might doe in this case.
as David might do in this case.
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This counsell of his and purpose, whatsoeuer it was, he willeth them to pray to God for him, that he would fulfill, that so he might haue his desire,
This counsel of his and purpose, whatsoever it was, he wills them to pray to God for him, that he would fulfil, that so he might have his desire,
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and Gods prouidence might be serued thereby. This word, Purpose, the most and the best doe translate, Counsell.
and God's providence might be served thereby. This word, Purpose, the most and the best do translate, Counsel.
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And so the meaning of it is, that whatsoeuer he should aduise himselfe to doe by good counsell,
And so the meaning of it is, that whatsoever he should advise himself to do by good counsel,
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for the effecting of his desire, and whatsoeuer things he should put in practise vpon mature deliberation to that end:
for the effecting of his desire, and whatsoever things he should put in practice upon mature deliberation to that end:
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that that counsell and those meanes God would blesse, and giue a good successe vnto, and so bring the thing to passe.
that that counsel and those means God would bless, and give a good success unto, and so bring the thing to pass.
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So that we see with what humilitie and distrustfulnesse of himselfe he speaketh, acknowledging his owne insufficiencie to be so great, that hee was so vnable of himselfe to bring to passe his owne desires,
So that we see with what humility and distrustfulness of himself he speaks, acknowledging his own insufficiency to be so great, that he was so unable of himself to bring to pass his own Desires,
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though they were good, and in a lawfull cause;
though they were good, and in a lawful cause;
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that when he had taken the best counsell for it, yet that should be in vaine and altogether frustrate,
that when he had taken the best counsel for it, yet that should be in vain and altogether frustrate,
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and doe him no good at all, vnlesse God blesse it. Therefore here he prayeth vnto God for his blessing vpon his consultations, and good purposes,
and do him no good At all, unless God bless it. Therefore Here he Prayeth unto God for his blessing upon his Consultations, and good Purposes,
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and desireth them to help him with their prayers therin: both that God would direct him to those meanes that might best serue his prouidence,
and Desires them to help him with their Prayers therein: both that God would Direct him to those means that might best serve his providence,
cc vvz pno32 pc-acp vvi pno31 p-acp po32 n2 av: d cst np1 vmd vvi pno31 p-acp d n2 cst vmd js vvi po31 n1,
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and that he would giue good successe vnto the same;
and that he would give good success unto the same;
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and that he might not fall into any vaine courses, or as it were crooked wayes, which the Lord did not purpose to worke by.
and that he might not fallen into any vain courses, or as it were crooked ways, which the Lord did not purpose to work by.
cc cst pns31 vmd xx vvi p-acp d j n2, cc c-acp pn31 vbdr j n2, r-crq dt n1 vdd xx vvi pc-acp vvi p-acp.
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This then must pull down the high minds of those proud conceited men, who thinke so highly of themselues and of their owne wit, that they presume that for euery thing they are all sufficient of themselues:
This then must pull down the high minds of those proud conceited men, who think so highly of themselves and of their own wit, that they presume that for every thing they Are all sufficient of themselves:
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for in all matters that shall befall them, they can tell presently what to doe, they can tell how to aduise themselues sufficiently, they haue counsell ynough at home,
for in all matters that shall befall them, they can tell presently what to do, they can tell how to advise themselves sufficiently, they have counsel enough At home,
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and so can bring all their matters to passe.
and so can bring all their matters to pass.
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For though I graunt it to be true, that it is a great blessing of God vpon any, that in time of need they know what is to be done (for many times for want of good counsell men are in doubfull matters greatly perplexed,
For though I grant it to be true, that it is a great blessing of God upon any, that in time of need they know what is to be done (for many times for want of good counsel men Are in doubtful matters greatly perplexed,
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and almost at their wits end:) yet they must thus thinke, that when they haue the best aduise that can be from thēselues or others,
and almost At their wits end:) yet they must thus think, that when they have the best advise that can be from themselves or Others,
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yet the successe of it depends only vpon the blessing of God:
yet the success of it depends only upon the blessing of God:
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and so they must seeke vnto God for it, as Dauid doth here, though he was very wise of himselfe:
and so they must seek unto God for it, as David does Here, though he was very wise of himself:
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For it is sayd of him when he was but young, That when the princes of the Philistims went foorth, at their going forth to warre, he behaued himselfe more wisely than all the seruants of Saul;
For it is said of him when he was but young, That when the Princes of the philistines went forth, At their going forth to war, he behaved himself more wisely than all the Servants of Saul;
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so that his name was much set by. so that his name was much Set by.
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And for the repressing of this foolish presumption of our owne wisedome, to be able to bring all matters to passe, the Prophet Ieremie giueth a good lesson, saying, Thus saith the Lord, let not the wise man glory in his wisedome,
And for the repressing of this foolish presumption of our own Wisdom, to be able to bring all matters to pass, the Prophet Ieremie gives a good Lesson, saying, Thus Says the Lord, let not the wise man glory in his Wisdom,
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nor the strong man glory in his strength, neither the rich man glory in his riches:
nor the strong man glory in his strength, neither the rich man glory in his riches:
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but let him that glorieth, glory in this, that he vnderstandeth and knoweth me. but let him that Glorieth, glory in this, that he understandeth and Knoweth me.
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For though a man haue wisedome to deuise, strength, and riches to bring to passe, (and where these three concurre there is likelihood of great matters) yet euen then God onely bringeth the purpose to passe.
For though a man have Wisdom to devise, strength, and riches to bring to pass, (and where these three concur there is likelihood of great matters) yet even then God only brings the purpose to pass.
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For either we shall not resolue vpon the best, or take good counsell when it is giuen vs,
For either we shall not resolve upon the best, or take good counsel when it is given us,
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or if we doe, God can destroy it.
or if we do, God can destroy it.
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This we see to be true in the counsell of Achitophell, who was one of the wisest men of his time, in so much, that that which he counselled, was like as one had asked counsell at the oracle of God:
This we see to be true in the counsel of Achitophel, who was one of the Wisest men of his time, in so much, that that which he counseled, was like as one had asked counsel At the oracle of God:
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when in the conspiracie of Absalom he gaue counsell one way, and Hushay the Archite gaue counsell another way; when in the Conspiracy of Absalom he gave counsel one Way, and Hushay the Architect gave counsel Another Way;
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though the first counsell was best at that time, yet it was not followed:
though the First counsel was best At that time, yet it was not followed:
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but all of them sayd, The counsell of Hushai is better than the counsell of Achitophell: but all of them said, The counsel of Hushai is better than the counsel of Achitophel:
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For the Lord had determined to destroy the good counsell of Achitophell, that he might bring euill vpon Absalom. Thus we may here learne that it is in God onely to ouerthrow or to establish the counsels of men,
For the Lord had determined to destroy the good counsel of Achitophel, that he might bring evil upon Absalom. Thus we may Here Learn that it is in God only to overthrow or to establish the Counsels of men,
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euen of the wisest, according as he is purposed to doe good vnto, or bring euill vpon them.
even of the Wisest, according as he is purposed to do good unto, or bring evil upon them.
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So was it also in the dayes of King Rehoboam the sonne and heire of Solomon, when in the beginning of his raigne the people came vnto him with this petition, That he would make the grieuous yoake which his father had put vpon them, lighter, and they would serue him:
So was it also in the days of King Rehoboam the son and heir of Solomon, when in the beginning of his Reign the people Come unto him with this petition, That he would make the grievous yoke which his father had put upon them, lighter, and they would serve him:
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and he bad them depart for three dayes, and then come againe for an answere:
and he bade them depart for three days, and then come again for an answer:
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and in the meane time he asked counsell of the wise, auncient, experienced men, which had serued his father;
and in the mean time he asked counsel of the wise, ancient, experienced men, which had served his father;
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and they gaue him good counsell, that he should yeeld to them in this request:
and they gave him good counsel, that he should yield to them in this request:
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and he after conferred with the young men, who had bene his pages and brought vp with him,
and he After conferred with the young men, who had be his pages and brought up with him,
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and they gaue him ill counsell, (as appeared by the sequell) That he should take it vpon him like a king, and speake roughly vnto them:
and they gave him ill counsel, (as appeared by the sequel) That he should take it upon him like a King, and speak roughly unto them:
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and so he did, refusing the good counsell of the auncient men. And thus though their counsel was good, God did not fulfill it;
and so he did, refusing the good counsel of the ancient men. And thus though their counsel was good, God did not fulfil it;
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and though it was offered vnto him, he did not take it;
and though it was offered unto him, he did not take it;
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because the Lord would bring that vpon Solomon, which he had threatned by Ahiiah the Prophet, That for their idolatrie, ten tribes should be rent away from his kingdome, in the dayes of his sonne: as also came to passe:
Because the Lord would bring that upon Solomon, which he had threatened by Ahiiah the Prophet, That for their idolatry, ten tribes should be rend away from his Kingdom, in the days of his son: as also Come to pass:
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for when they heard the answere of the king, ten tribes fell away to Ieroboam, and could neuer be recouered.
for when they herd the answer of the King, ten tribes fell away to Jeroboam, and could never be recovered.
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So that whensoeuer we determine to doe any thing, as we ought to take counsell,
So that whensoever we determine to do any thing, as we ought to take counsel,
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and doe nothing rashly and vnaduisedly, as many doe (for then we shall thriue thereafter:) so we must also beleeue that God must bring all things to passe,
and do nothing rashly and unadvisedly, as many doe (for then we shall thrive thereafter:) so we must also believe that God must bring all things to pass,
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and so pray to him for it continually.
and so pray to him for it continually.
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So that all men when they haue the best counsell in the world, if it were as good as Achitophels, they must seeke to God by prayer for his blessing vpon it,
So that all men when they have the best counsel in the world, if it were as good as Achitophels, they must seek to God by prayer for his blessing upon it,
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if they will haue things to thriue & prosper with them. And this is true in all things:
if they will have things to thrive & prosper with them. And this is true in all things:
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as if we haue to deale with men that seeke to oppresse vs any wayes, we must take the best counsell that we can to defend our selues,
as if we have to deal with men that seek to oppress us any ways, we must take the best counsel that we can to defend our selves,
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and then pray to God, that hee would bring things to passe: otherwise our owne counsell and purpose shall doe vs no good against their oppressions.
and then pray to God, that he would bring things to pass: otherwise our own counsel and purpose shall do us not good against their oppressions.
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So was it in the time of the Iewes captiuitie, when Haman for malice that he bore vnto Mordecay, sought his destruction;
So was it in the time of the Iewes captivity, when Haman for malice that he boar unto Mordecai, sought his destruction;
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and because his malice was vnsatiable, he thought it too litle to lay hands vpon him onely, but because they had shewed him the people of Mordicay, he sought to destroy all the Iewes at once that were throughout the whole kingdome of Ahashuerosh: & to that end vnder the colour of the kings profit, he gat a decree to be sealed with his signet, That vpon such a day all of thē should be rooted out & destroied, both young & old, women & children.
and Because his malice was unsatiable, he Thought it too little to lay hands upon him only, but Because they had showed him the people of Mordicay, he sought to destroy all the Iewes At once that were throughout the Whole Kingdom of Ahasuerus: & to that end under the colour of the Kings profit, he got a Decree to be sealed with his signet, That upon such a day all of them should be rooted out & destroyed, both young & old, women & children.
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This seemed vnto him very good pollicie to bring his purpose to passe;
This seemed unto him very good policy to bring his purpose to pass;
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and when the posts with the kings letters were sent out into all places, he might haue thought himselfe sure of it:
and when the posts with the Kings letters were sent out into all places, he might have Thought himself sure of it:
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but God did not prosper it, and so it came to naught, and his purpose was disappointed,
but God did not prosper it, and so it Come to nought, and his purpose was disappointed,
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because God did not fulfill it.
Because God did not fulfil it.
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And afterwards when Zeresh his wife & all his friends gaue him this counsel, That seeing he was in so great fauor with the king & the queen, And afterwards when Zeresh his wife & all his Friends gave him this counsel, That seeing he was in so great favour with the King & the queen,
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as to be inuited with the king vnto a banquet which the queene had prepared, and none but he was inuited;
as to be invited with the King unto a banquet which the queen had prepared, and none but he was invited;
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that he would make a gibbet of fiftie cubites hie, and in the morning when hee went vnto the king, that he would speake vnto him, that Mordecay might be hanged thereon;
that he would make a gibbet of fiftie cubits high, and in the morning when he went unto the King, that he would speak unto him, that Mordecai might be hanged thereon;
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and then he should goe ioyfully with the king vnto the banquet. And that also pleased Haman well, and he purposed to doe so.
and then he should go joyfully with the King unto the banquet. And that also pleased Haman well, and he purposed to do so.
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But this tooke no place neither, because God did not prosper it, but contrariwise himselfe was hanged on it by the commaundement of the king:
But this took no place neither, Because God did not prosper it, but contrariwise himself was hanged on it by the Commandment of the King:
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and thus he could not bring his purposes to passe, because God did not fulfill them.
and thus he could not bring his Purposes to pass, Because God did not fulfil them.
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But on the other side, when Hester and Mordecay did heare of this wicked decree,
But on the other side, when Esther and Mordecai did hear of this wicked Decree,
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and did aduise with themselues what was best to be done for the safegard of the life of the Iewes;
and did advise with themselves what was best to be done for the safeguard of the life of the Iewes;
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and at the last did resolue vpon this, That the queene should goe into the king,
and At the last did resolve upon this, That the queen should go into the King,
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and make supplication for her people: and she did so.
and make supplication for her people: and she did so.
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This good counsell, and the successe thereof, they commended vnto God in prayer, yea in fasting and prayer, three daies and three nights together;
This good counsel, and the success thereof, they commended unto God in prayer, yea in fasting and prayer, three days and three nights together;
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and this God blessed, and brought it to passe: so that they had libertie from the king, both to stand for their owne liues,
and this God blessed, and brought it to pass: so that they had liberty from the King, both to stand for their own lives,
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and to destroy all the power of the people that vexed them, both children and women, and to spoyle their goods: and they did so.
and to destroy all the power of the people that vexed them, both children and women, and to spoil their goods: and they did so.
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And truly, if all men in all controuersies which they haue with their aduersaries, would first take good counsell, according to Gods word;
And truly, if all men in all controversies which they have with their Adversaries, would First take good counsel, according to God's word;
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and then acknowledge, that the successe of it is in Gods hand, and pray earnestly vnto him for it:
and then acknowledge, that the success of it is in God's hand, and pray earnestly unto him for it:
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they might prosper more in their suites at the law, than they doe.
they might prosper more in their suits At the law, than they do.
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But because they neglect this, and for the most part seeke for craftie counsell, such as hath no promise of Gods blessing,
But Because they neglect this, and for the most part seek for crafty counsel, such as hath no promise of God's blessing,
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because it is contrarie to the law of charitie;
Because it is contrary to the law of charity;
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and then in such cases they neither doe nor can pray to God for his blessing vpon it, that he would fulfill all their counsell: therefore it is not so.
and then in such cases they neither doe nor can pray to God for his blessing upon it, that he would fulfil all their counsel: Therefore it is not so.
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And thus we see, why some are ouerthrowne in their good causes:
And thus we see, why Some Are overthrown in their good Causes:
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namely, they seeke not to God, that he would fulfill all their counsels, but thinke themselues sufficient without his blessing,
namely, they seek not to God, that he would fulfil all their Counsels, but think themselves sufficient without his blessing,
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and so God leaueth them to themselues, that by experience they might see it to bee otherwise.
and so God Leaveth them to themselves, that by experience they might see it to be otherwise.
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Therefore let vs profit vnto our dutie by other mens harmes.
Therefore let us profit unto our duty by other men's harms.
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Furthermore, whereas Dauid was a king, and now gone out to warre, and willeth the people at home to pray to God for him, That hee would fulfill all his purpose and counsell;
Furthermore, whereas David was a King, and now gone out to war, and wills the people At home to pray to God for him, That he would fulfil all his purpose and counsel;
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wee must vnderstand thus much, that as he was wise himselfe, so he had his counsell both for warre and for peace, as all kings haue;
we must understand thus much, that as he was wise himself, so he had his counsel both for war and for peace, as all Kings have;
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and they were to aduise him in euery action what was best to be done:
and they were to advise him in every actium what was best to be done:
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yet he rested not in that, but desireth the people, that they would pray, That God would fulfill all, which by his grace they should determine: and they did so.
yet he rested not in that, but Desires the people, that they would pray, That God would fulfil all, which by his grace they should determine: and they did so.
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So must we doe for the kings highnesse.
So must we do for the Kings highness.
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And though he be godly and wise himselfe, and hath many worthie noblemen of his most Honourable priuie Counsell, who are of great wisedome and long experience:
And though he be godly and wise himself, and hath many worthy noblemen of his most Honourable privy Counsel, who Are of great Wisdom and long experience:
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as they must not rest in their owne deuices, but commend them vnto God in prayer,
as they must not rest in their own devices, but commend them unto God in prayer,
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and desire others also that are about them, that they would doe so; and by this meanes might they greatly prosper:
and desire Others also that Are about them, that they would do so; and by this means might they greatly prosper:
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so is it our bound dutie to pray vnto God for them, that he would blesse their consultations,
so is it our bound duty to pray unto God for them, that he would bless their Consultations,
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and bring them to passe, for the good of his Church, and profit of this realme.
and bring them to pass, for the good of his Church, and profit of this realm.
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And as they doe weekely meet at the Counsell table, and sometime oftner, for matters of State;
And as they do weekly meet At the Counsel table, and sometime oftener, for matters of State;
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so we should continually commend them to God in all our prayers:
so we should continually commend them to God in all our Prayers:
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so shall we haue the benefit of our owne prayers, when God shall fulfill the good things that they purpose.
so shall we have the benefit of our own Prayers, when God shall fulfil the good things that they purpose.
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And as we ought to doe thus alwais, so especially against the Parliament, we should pray that God would fulfill all the good purposes of that great assembly,
And as we ought to do thus always, so especially against the Parliament, we should pray that God would fulfil all the good Purposes of that great assembly,
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for the rooting out of Poperie, and all remnants of superstition, and all other abuses,
for the rooting out of Popery, and all remnants of Superstition, and all other Abuses,
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and for the establishing and enlarging of the preaching of the Gospel, and all other good orders in all places.
and for the establishing and enlarging of the preaching of the Gospel, and all other good order in all places.
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Otherwise we see, that good counsell may be giuen, but not followed; and if it be, yet not brought to passe:
Otherwise we see, that good counsel may be given, but not followed; and if it be, yet not brought to pass:
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and so there shall not that good be done that might, and which many good men in the Parliament house intend.
and so there shall not that good be done that might, and which many good men in the Parliament house intend.
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Therefore as we desire to enioy the common benefit of our time, so let vs pray, not onely for the King,
Therefore as we desire to enjoy the Common benefit of our time, so let us pray, not only for the King,
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but for all our gouernors in the Church and Commonwealth, That God would fulfill all their purposes.
but for all our Governors in the Church and Commonwealth, That God would fulfil all their Purposes.
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Then ought we much more thus to pray for our selues, if we were a great deale wiser than we are;
Then ought we much more thus to pray for our selves, if we were a great deal Wiser than we Are;
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for when we haue taken the best aduice, and thereupon do things to one end, they may fall out to another, yea cleane contrarie to that which we purposed,
for when we have taken the best Advice, and thereupon do things to one end, they may fallen out to Another, yea clean contrary to that which we purposed,
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and so we shall be disappointed.
and so we shall be disappointed.
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As for example, in matters of mariage (which is an ordinarie thing) some think to ioyne themselues or their children in alliance with such and such, hoping thereby to aduance their houses:
As for Exampl, in matters of marriage (which is an ordinary thing) Some think to join themselves or their children in alliance with such and such, hoping thereby to advance their houses:
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but it falleth out otherwise, and by that meanes they come to ruine, and so God doth not fulfill their purpose. but it falls out otherwise, and by that means they come to ruin, and so God does not fulfil their purpose.
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And this was the very case of king Iehoshaphat, who ioyned himselfe in affinitie with Ahab king of Israel, by ioyning his eldest sonne Iehoram in marriage with his daughter:
And this was the very case of King Jehoshaphat, who joined himself in affinity with Ahab King of Israel, by joining his eldest son Jehoram in marriage with his daughter:
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and though Iehoshaphat had riches and honour in abundance, yet the king of Israel was greater than he,
and though Jehoshaphat had riches and honour in abundance, yet the King of Israel was greater than he,
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as hauing more tribes and people to rule than he, and so his kingdome much bigger:
as having more tribes and people to Rule than he, and so his Kingdom much bigger:
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yet that was the cause of the ouerthrow and vtter ruine almost of his house. For, to say nothing of this, how Edom presently rebelled, and fell away from him,
yet that was the cause of the overthrow and utter ruin almost of his house. For, to say nothing of this, how Edom presently rebelled, and fell away from him,
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and made a king ouer them;
and made a King over them;
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nor how Iehoram fell into idolatrie after the manner of the kings of Israel, and compelled the people thereunto; nor how Jehoram fell into idolatry After the manner of the Kings of Israel, and compelled the people thereunto;
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for which he came to a miserable end, being sicke of sore diseases, so that his guts fell out at the end of two yeares: for which he Come to a miserable end, being sick of soar diseases, so that his guts fell out At the end of two Years:
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all his children afterwards were slaine by the Aramites, sauing the youngest, whom they made king in his fathers roome:
all his children afterwards were slain by the Aramites, Saving the youngest, whom they made King in his Father's room:
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and this man Ahaziah was slaine by Iehu: and it is said, that his destruction came of God, in that he went to Ioram his fathers brother by mariage, being the sonne of Ahab: for when he was come to him, he went foorth with Iehoram against Iehu the sonne of Nimshi, whom the Lord had annointed to destroy the house of Ahab. And so doth it fall out with many in this kind,
and this man Ahaziah was slain by Iehu: and it is said, that his destruction Come of God, in that he went to Ioram his Father's brother by marriage, being the son of Ahab: for when he was come to him, he went forth with Jehoram against Iehu the son of Nimshi, whom the Lord had anointed to destroy the house of Ahab. And so does it fallen out with many in this kind,
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euen in our daies, when they doe not commend their purposes to God in prayer, to direct them, and blesse them:
even in our days, when they do not commend their Purposes to God in prayer, to Direct them, and bless them:
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as Iehoshaphat, though a good man, yet in this action had not his direction from God,
as Jehoshaphat, though a good man, yet in this actium had not his direction from God,
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neither is it set downe in the text, that he sought it of him.
neither is it Set down in the text, that he sought it of him.
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But it succeeded more happily with Abraham, who when he sent his seruant to prouide a wife for his sonne Izaack; as he did direct him in the right way, But it succeeded more happily with Abraham, who when he sent his servant to provide a wife for his son Isaac; as he did Direct him in the right Way,
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and assured him of good successe by the promise of God, saying, That he would send his Angell before him:
and assured him of good success by the promise of God, saying, That he would send his Angel before him:
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so this man his seruant prayed vnto God, that he would prosper him, O Lord, God of my master Abraham,
so this man his servant prayed unto God, that he would prosper him, Oh Lord, God of my master Abraham,
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if thou now prosper my iourney which I goe, &c. And Izaack also, for whom this marriage was sought, did not neglect to pray vnto God for good successe,if thou now prosper my journey which I go, etc. And Isaac also, for whom this marriage was sought, did not neglect to pray unto God for good success,
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and to fulfill his fathers good purpose towards him:
and to fulfil his Father's good purpose towards him:
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for it is said, that whiles his fathers seruant was in his iourney, he went out to pray in the field toward the euening: for it is said, that while his Father's servant was in his journey, he went out to pray in the field towards the evening:
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and so God did heare all their prayers, and gaue good successe to this purpose of mariage.
and so God did hear all their Prayers, and gave good success to this purpose of marriage.
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So is it for matters of the world, a man thinketh to enrich himselfe, and therefore he mindeth to buy & sell, So is it for matters of the world, a man Thinketh to enrich himself, and Therefore he minds to buy & fell,
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or to take a farme, or to deale in marchandise, &c. and euen the same things turne to his vtter decay:
or to take a farm, or to deal in merchandise, etc. and even the same things turn to his utter decay:
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and by that meanes they find it to be true, That it is in vaine to rise vp early,
and by that means they find it to be true, That it is in vain to rise up early,
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and to goe to bed late, and to fare hardly: and to go to Bed late, and to fare hardly:
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for either in them they shall not prosper, or els there shall come some great losse that shall hinder them;
for either in them they shall not prosper, or Else there shall come Some great loss that shall hinder them;
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that they might learne by experience to commend all their purposes to God in prayer.
that they might Learn by experience to commend all their Purposes to God in prayer.
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Therefore whatsoeuer good we purpose either for our selues, or for our children, or for our friends, let vs pray heartely vnto God to fulfill them;
Therefore whatsoever good we purpose either for our selves, or for our children, or for our Friends, let us pray heartily unto God to fulfil them;
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els we may purpose one thing, and God by the same meanes that we vse, shall bring to passe another.
Else we may purpose one thing, and God by the same means that we use, shall bring to pass Another.
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And how God can alter mens purposes, we see it in the example of Iacob, and of his children.
And how God can altar men's Purposes, we see it in the Exampl of Iacob, and of his children.
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He sent his sonne Ioseph into the fields to his brethren, who were there keeping of his sheepe, with this errand, Goe see whether it be well with thy brethren,
He sent his son Ioseph into the fields to his brothers, who were there keeping of his sheep, with this errand, Go see whither it be well with thy brothers,
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and how the flockes prosper, and bring me word againe. Thus we see what he purposed in sending him forth.and how the flocks prosper, and bring me word again. Thus we see what he purposed in sending him forth.
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But when he came among them, they sold him into another countrey, and sent his coat home to his father dipped in blood,
But when he Come among them, they sold him into Another country, and sent his coat home to his father dipped in blood,
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as though he had been slaine with some wild beast: so Iacob was disappointed of his purpose.
as though he had been slain with Some wild beast: so Iacob was disappointed of his purpose.
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And so were the brethren of Ioseph also:
And so were the brothers of Ioseph also:
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for first of all, they sought to kill him, and after they sold him for a seruant, that he might neuer be aboue them, according to that which God had shewed him in dreames:
for First of all, they sought to kill him, and After they sold him for a servant, that he might never be above them, according to that which God had showed him in dreams:
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but by this meanes he came into Aegypt, and there in processe of time he was made ruler of the whole land:
but by this means he Come into Egypt, and there in process of time he was made ruler of the Whole land:
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and in the time of famine his brethren came thither to buy corne, & bowed before him,
and in the time of famine his brothers Come thither to buy corn, & bowed before him,
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& did him great reuerence, when they knew it not:
& did him great Reverence, when they knew it not:
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and so Gods purpose was established, and not theirs, who had sent him thither beforehand for their preseruation, as himselfe afterwards doth confesse vnto them.
and so God's purpose was established, and not theirs, who had sent him thither beforehand for their preservation, as himself afterwards does confess unto them.
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The like may be said of our owne iournies:
The like may be said of our own journeys:
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A man shall purpose such a thing, to goe to such a place at such a time, A man shall purpose such a thing, to go to such a place At such a time,
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and either things shall so fall out from day to day, that he shall not compasse it,
and either things shall so fallen out from day to day, that he shall not compass it,
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and so it shall still be deferred against his will;
and so it shall still be deferred against his will;
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or els when he doth go, things shall fall out otherwise with him, than he thought,
or Else when he does go, things shall fallen out otherwise with him, than he Thought,
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and so he shall goe to another end than he purposed at the first.
and so he shall go to Another end than he purposed At the First.
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And this the Apostle Paule by good obseruation confesseth of himselfe, That he had a long time purposed to come to Rome, that he might preach the Gospell there to them,
And this the Apostle Paul by good observation Confesses of himself, That he had a long time purposed to come to Room, that he might preach the Gospel there to them,
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as he had done vnto others: as he had done unto Others:
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yet he was put off from the execution of this purpose many yeares, and at the last he commeth thither;
yet he was put off from the execution of this purpose many Years, and At the last he comes thither;
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but after another manner, and not as he looked for:
but After Another manner, and not as he looked for:
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for he was sent thither as a prisoner, and was caried by force, he being compelled beforehand by the malice of the Iewes (who sought to kill him secretly, and fortie men had bound themselues with an oath to doe it) to appeale vnto Caesar the Emperour of Rome.
for he was sent thither as a prisoner, and was carried by force, he being compelled beforehand by the malice of the Iewes (who sought to kill him secretly, and fortie men had bound themselves with an oath to do it) to appeal unto Caesar the Emperor of Rome.
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Thus he had not his purpose in his iourney, when and as he would. Thus he had not his purpose in his journey, when and as he would.
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Therefore let vs submit all our purposes vnto the will of God, and desire him to haue them fulfilled, so farre forth as it pleaseth him,
Therefore let us submit all our Purposes unto the will of God, and desire him to have them fulfilled, so Far forth as it Pleases him,
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as Paule did, praying, that at one time or other he might haue a prosperous iourny by the will of God to come vnto them:
as Paul did, praying, that At one time or other he might have a prosperous journey by the will of God to come unto them:
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and when we see that it is not his will (as Paule sayth, he was hetherto letted) let vs be contented to stay at home,
and when we see that it is not his will (as Paul say, he was hitherto letted) let us be contented to stay At home,
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and to be crossed in our purposes.
and to be crossed in our Purposes.
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And yet if our desires be good, let vs continue in them, and pray as he did, that at one time or other we might haue a prosperous iourney by the will of God.
And yet if our Desires be good, let us continue in them, and pray as he did, that At one time or other we might have a prosperous journey by the will of God.
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And let vs not be so obstinatly set vpon any thing (as the manner of some is) that we should be restlesse,
And let us not be so obstinately Set upon any thing (as the manner of Some is) that we should be restless,
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when we haue not our mind and purpose in euery thing:
when we have not our mind and purpose in every thing:
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for then if we be headstrong, as the Lord can hinder vs whether we will or no;
for then if we be headstrong, as the Lord can hinder us whither we will or no;
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so if we will needs doe according to our owne purpose, we shall find, that all things shall not fall out as we looked for.
so if we will needs do according to our own purpose, we shall find, that all things shall not fallen out as we looked for.
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And this we see plainely in the example of Balaam the sorcerer, who would needs goe at the request of Baalack king of Moab, in hope of great gaine and preferment that was promised vnto him, to curse the Israelits,
And this we see plainly in the Exampl of balaam the sorcerer, who would needs go At the request of Baalack King of Moab, in hope of great gain and preferment that was promised unto him, to curse the Israelites,
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and so to root them out by his inchantments.
and so to root them out by his enchantments.
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The Lord did sufficiently shew him (by the course of his prouidence, and ill successe that he had in the way) that it was not his will that he should goe;
The Lord did sufficiently show him (by the course of his providence, and ill success that he had in the Way) that it was not his will that he should go;
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yet he would needs goe on. But when he came there, he was driuen to doe cleane contrarie to his purpose, yet he would needs go on. But when he Come there, he was driven to do clean contrary to his purpose,
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euen to blesse them, though he sought diuers times, and set his diuinations to curse them:
even to bless them, though he sought diverse times, and Set his divinations to curse them:
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wherupon the king of Moab was greatly angry with him, and it is most like that he lost his reward,
whereupon the King of Moab was greatly angry with him, and it is most like that he lost his reward,
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and so he was disappointed of his purpose in this iourney, where he was not contented to be ordered by the Lord,
and so he was disappointed of his purpose in this journey, where he was not contented to be ordered by the Lord,
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but would go (as it were) against his will. And in his returne home he was slaine in battell by the Israelites.
but would go (as it were) against his will. And in his return home he was slain in battle by the Israelites.
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Thus when he thought that he had had his purpose, then did he most of all misse of it, Thus when he Thought that he had had his purpose, then did he most of all miss of it,
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because God did not fulfill it.
Because God did not fulfil it.
c-acp np1 vdd xx vvi pn31.
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Therefore when we purpose any thing, and haue taken counsell for it, and haue also very good meanes to bring it to passe, let vs pray vnto God, that if it be his holy will, he would fulfill it.
Therefore when we purpose any thing, and have taken counsel for it, and have also very good means to bring it to pass, let us pray unto God, that if it be his holy will, he would fulfil it.
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And in matters of great moment, let vs not content our selues with our owne prayers,
And in matters of great moment, let us not content our selves with our own Prayers,
cc p-acp n2 pp-f j n1, vvb pno12 xx vvi po12 n2 p-acp po12 d n2,
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but desire others to pray to God for vs, as Dauid did here desire the people thus to pray to God for him, The Lord graunt thee according to thine heart, and fulfill all thy purpose:
but desire Others to pray to God for us, as David did Here desire the people thus to pray to God for him, The Lord grant thee according to thine heart, and fulfil all thy purpose:
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so may we speed well of our purposes, as he did. And when we haue purposed so and so;
so may we speed well of our Purposes, as he did. And when we have purposed so and so;
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and it hath fallen out otherwise, not according to our purpose, (as in many things often it doth,
and it hath fallen out otherwise, not according to our purpose, (as in many things often it does,
cc pn31 vhz vvn av av, xx vvg p-acp po12 n1, (c-acp p-acp d n2 av pn31 vdz,
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and they that are wise to obserue things, shall soone perceiue it) it is to teach vs to depend vpon Gods prouidence, who onely bringeth all things to passe, according to his owne decree;
and they that Are wise to observe things, shall soon perceive it) it is to teach us to depend upon God's providence, who only brings all things to pass, according to his own Decree;
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and let vs make that good vse of it.
and let us make that good use of it.
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That when we see, how in disappointing vs of our purposes, the Lord hath sometimes prouided better for vs than we had purposed our selues;
That when we see, how in disappointing us of our Purposes, the Lord hath sometime provided better for us than we had purposed our selves;
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we might be thankefull vnto him, and learne thereby in all things to depend vpon him, who hath so greatly shewed his care ouer vs, we might be thankful unto him, and Learn thereby in all things to depend upon him, who hath so greatly showed his care over us,
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and not to trust too much to our selues.
and not to trust too much to our selves.
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As we must needs confesse, that in many things the Lord hath thus dealt with vs. But if things fall out worse with vs,
As we must needs confess, that in many things the Lord hath thus dealt with us But if things fallen out Worse with us,
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than we had purposed, (as sometimes also it doth) we see how God can hinder vs of our best purposes, that so we may alwaies in them pray vnto him, that he would blesse them.
than we had purposed, (as sometime also it does) we see how God can hinder us of our best Purposes, that so we may always in them pray unto him, that he would bless them.
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And let vs for all our life past and for all things that haue befallen vs in the same, acknowledge and confesse,
And let us for all our life past and for all things that have befallen us in the same, acknowledge and confess,
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as the truth is, to the glorie of God, & our own cōfort, That whatsoeuer good we haue purposed for our owne benefit,
as the truth is, to the glory of God, & our own Comfort, That whatsoever good we have purposed for our own benefit,
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or the welfare of others, and it hath so come to passe; that it was God only, that did fulfill them, whatsoeuer the meanes were:
or the welfare of Others, and it hath so come to pass; that it was God only, that did fulfil them, whatsoever the means were:
cc dt n1 pp-f n2-jn, cc pn31 vhz av vvn pc-acp vvi; cst pn31 vbds np1 av-j, cst vdd vvi pno32, r-crq dt n2 vbdr:
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for both they and the successe of them were of him, and so let vs be thankefull vnto him for the same.
for both they and the success of them were of him, and so let us be thankful unto him for the same.
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And let vs not ascribe them either to our good fortune and chance, as though things fell out vncertainely, we know not how:
And let us not ascribe them either to our good fortune and chance, as though things fell out uncertainly, we know not how:
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neither to our owne wit and policie, to our own strength and power, as though we were sufficient in our selues:
neither to our own wit and policy, to our own strength and power, as though we were sufficient in our selves:
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as many are too ready to say, I may thanke my good fortune for such a thing,
as many Are too ready to say, I may thank my good fortune for such a thing,
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or I may thanke my selfe for it, or my wit, or my hands for this that I haue:
or I may thank my self for it, or my wit, or my hands for this that I have:
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but let vs thanke God, who onely bringeth to passe the purposes of all men.
but let us thank God, who only brings to pass the Purposes of all men.
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So shall we for the time to come learne to depend vpon him for our selues and for all ours, beyond that that we can see;
So shall we for the time to come Learn to depend upon him for our selves and for all ours, beyond that that we can see;
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when as we remember how for the time past he hath prouided better for vs, than we had purposed, or could haue done for our selues.
when as we Remember how for the time passed he hath provided better for us, than we had purposed, or could have done for our selves.
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VVhereas when it is otherwise, God looseth his praise, and we the fruit of his fatherly dealing and mercifull prouidence towards vs. And this is that that we haue to obserue out of the fourth verse.
Whereas when it is otherwise, God loses his praise, and we the fruit of his fatherly dealing and merciful providence towards us And this is that that we have to observe out of the fourth verse.
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The fifteenth Sermon vpon the fifth verse.
The fifteenth Sermon upon the fifth verse.
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That we may reioyce in thy saluation, and set vp our banners in the name of our God,
That we may rejoice in thy salvation, and Set up our banners in the name of our God,
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when the Lord shall performe all thy petitions. HEre the first part of the praier is continued and ended;
when the Lord shall perform all thy petitions. Here the First part of the prayer is continued and ended;
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I meane the petitions, which the people make for the king: I mean the petitions, which the people make for the King:
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where they shew why, and wherefore they are so desirous, that God would thus heare and defend him;
where they show why, and Wherefore they Are so desirous, that God would thus hear and defend him;
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namely, that so not only he, but all they, euen the whole Church of God might reioyce in that saluation that God should bestow vpon him.
namely, that so not only he, but all they, even the Whole Church of God might rejoice in that salvation that God should bestow upon him.
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For they spake before of the king, and for him they did pray, and so this word (thy) is to be referred vnto him:
For they spoke before of the King, and for him they did pray, and so this word (thy) is to be referred unto him:
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and they meane that defence and safegard that God should bestow vpon him and his armie.
and they mean that defence and safeguard that God should bestow upon him and his army.
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VVherein they were taught to acknowledge themselues to haue a part in the affaires of the king, were they prosperous or vnprosperous;
Wherein they were taught to acknowledge themselves to have a part in the affairs of the King, were they prosperous or unprosperous;
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as all subiects must thus thinke of their kings and princes. This word (reioyce) others doe translate, sing, of thy saluation:
as all Subjects must thus think of their Kings and Princes. This word (rejoice) Others do translate, sing, of thy salvation:
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which is all one in sence, sauing that the one is the cause, and the other is the effect. For ioy often causeth singing:
which is all one in sense, Saving that the one is the cause, and the other is the Effect. For joy often Causes singing:
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and singing commonly argueth ioy, as the Apostle saith, Is any among you merrie, let him sing. VVhat then would they sing? of the saluation and defence of their king:
and singing commonly argue joy, as the Apostle Says, Is any among you merry, let him sing. What then would they sing? of the salvation and defence of their King:
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and so they meane, that they would praise God for it. And thus the end of their prayer is, the glory of God:
and so they mean, that they would praise God for it. And thus the end of their prayer is, the glory of God:
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that they reciuing so great a benefit from him in the person of their king, might be so affected with ioy, that they might sing forth publikely the prayse of God for it: as afterwards they did.
that they receiving so great a benefit from him in the person of their King, might be so affected with joy, that they might sing forth publicly the praise of God for it: as afterwards they did.
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And this they expresse more fully in the next words, when as they say, And set vp our banners in the name of our God, &c. that is, That we thus hauing the victory,
And this they express more Fully in the next words, when as they say, And Set up our banners in the name of our God, etc. that is, That we thus having the victory,
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and triumphing ouer our enemies, might as conquerors, not onely inwardly reioyce, but outwardly declare it;
and triumphing over our enemies, might as conquerors, not only inwardly rejoice, but outwardly declare it;
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not to our owne prayse, or the prayse of our king so much, but to the glory of the name of our God.
not to our own praise, or the praise of our King so much, but to the glory of the name of our God.
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VVhen he shall fulfill all thy petitions (as it followeth in the text) namely of the king, for whom they pray.
When he shall fulfil all thy petitions (as it follows in the text) namely of the King, for whom they pray.
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So that here still they pray God to graunt all his petitions;
So that Here still they pray God to grant all his petitions;
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but they bring this as a reason to moue him thereunto, or to confirrme their owne faith, that he will so doe;
but they bring this as a reason to move him thereunto, or to confirrme their own faith, that he will so do;
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That they might haue cause to praise the name of God.
That they might have cause to praise the name of God.
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And so they shew before hand, what they mind to doe, when God shall thus blesse the king and his people,
And so they show before hand, what they mind to do, when God shall thus bless the King and his people,
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namely, they will by all meanes praise and magnifie the name of God, as the onely authour of it.
namely, they will by all means praise and magnify the name of God, as the only author of it.
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So that here they shut vp all their petitions with a publike profession of the inward desire of their hearts:
So that Here they shut up all their petitions with a public profession of the inward desire of their hearts:
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saying that they seeke and aske all these things of God, for the glory of his name. saying that they seek and ask all these things of God, for the glory of his name.
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VVherein they were taught rightly to pray, and so God did heare them, as he will doe all those that thus pray:
Wherein they were taught rightly to pray, and so God did hear them, as he will do all those that thus pray:
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for this should be the principall end of all our prayer, and of all things that we aske in them, That God may be praysed;
for this should be the principal end of all our prayer, and of all things that we ask in them, That God may be praised;
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that is, that his goodnesse, mercy, wisedome, power, iustice, and truth, might be knowne, and so he haue the whole glory of all his workes, and of all his gifts;
that is, that his Goodness, mercy, Wisdom, power, Justice, and truth, might be known, and so he have the Whole glory of all his works, and of all his Gifts;
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when hee is not onely acknowledged to be the authour of them, but loued serued and praysed for them.
when he is not only acknowledged to be the author of them, but loved served and praised for them.
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And this our Sauiour Christ hath taught vs in that forme of his, that must be the paterne of all formes;
And this our Saviour christ hath taught us in that Form of his, that must be the pattern of all forms;
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in all our prayers principally to respect the glory of Gods name, when he willeth vs to begin thus, Hallowed be thy name: and so after to desire all other things,
in all our Prayers principally to respect the glory of God's name, when he wills us to begin thus, Hallowed be thy name: and so After to desire all other things,
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as they may stand with that.
as they may stand with that.
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And lastly to referre all vnto that, when we say, For thine is the kingdome, the power, and glory, &c. ascribing to him the prayse of all,
And lastly to refer all unto that, when we say, For thine is the Kingdom, the power, and glory, etc. ascribing to him the praise of all,
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and in all desiring, that his kingdome, power, and glory might more & more be knowne and set foorth.
and in all desiring, that his Kingdom, power, and glory might more & more be known and Set forth.
cc p-acp d vvg, cst po31 n1, n1, cc n1 vmd av-dc cc av-dc vbi vvn cc vvn av.
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Thus haue the seruants of God prayed, and haue obtained great things, when they haue desired them for the glory of God.
Thus have the Servants of God prayed, and have obtained great things, when they have desired them for the glory of God.
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As Hannah that godly woman, when she had bene barren a long time, prayed to God for a child:
As Hannah that godly woman, when she had be barren a long time, prayed to God for a child:
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but she did it not as a natural woman in any carnall respect, that she might leaue a posteritie behind her, but she did it not as a natural woman in any carnal respect, that she might leave a posterity behind her,
p-acp pns31 vdd pn31 xx p-acp dt j n1 p-acp d j n1, cst pns31 vmd vvi dt n1 p-acp pno31,
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but for the glory of God;
but for the glory of God;
cc-acp p-acp dt n1 pp-f np1;
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and therefore she vowed a vow to God before hand, That if it were a man child, she would giue it to God all the dayes of his life,
and Therefore she vowed a Voelli to God before hand, That if it were a man child, she would give it to God all the days of his life,
cc av pns31 vvd dt n1 p-acp np1 p-acp n1, cst cs pn31 vbdr dt n1 n1, pns31 vmd vvi pn31 p-acp np1 d dt n2 pp-f po31 n1,
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and no razor should come vpon his head: and no razor should come upon his head:
cc dx n1 vmd vvi p-acp po31 n1:
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that is, she would consecrate him to the seruice of God, and make him a Nazarite, to be seperated to God, after a speciall manner.
that is, she would consecrate him to the service of God, and make him a Nazarite, to be separated to God, After a special manner.
cst vbz, pns31 vmd vvi pno31 p-acp dt n1 pp-f np1, cc vvi pno31 dt np1, pc-acp vbi vvn p-acp np1, p-acp dt j n1.
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And as she did this way sufficiently shew, that she sought not her selfe in it, but God:
And as she did this Way sufficiently show, that she sought not her self in it, but God:
cc c-acp pns31 vdd d n1 av-j vvi, cst pns31 vvd xx po31 n1 p-acp pn31, cc-acp np1:
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so afterwards she did it much more in praysing God for it, and in performing her vow;
so afterwards she did it much more in praising God for it, and in performing her Voelli;
av av pns31 vdd pn31 av-d av-dc p-acp vvg np1 p-acp pn31, cc p-acp vvg po31 n1;
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when shee brought him to the house of the Lord in Shyloh, so soone as shee had weaned him,
when she brought him to the house of the Lord in Shyloh, so soon as she had weaned him,
c-crq pns31 vvd pno31 p-acp dt n1 pp-f dt n1 p-acp np1, av av c-acp pns31 vhd vvn pno31,
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and there left him with Hely the priest:
and there left him with Hely the priest:
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whereby it came to passe, that he ministred before the Lord being a young child, girded with a linnen Ephod.
whereby it Come to pass, that he ministered before the Lord being a young child, girded with a linen Ephod.
c-crq pn31 vvd pc-acp vvi, cst pns31 vvd p-acp dt n1 vbg dt j n1, vvn p-acp dt n1 n1.
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Thus she was contented to depart from him so soone as she had him, whereby shee declared, that in her petition she respected Gods glory more than her selfe.
Thus she was contented to depart from him so soon as she had him, whereby she declared, that in her petition she respected God's glory more than her self.
av pns31 vbds vvn pc-acp vvi p-acp pno31 av av c-acp pns31 vhd pno31, c-crq pns31 vvd, cst p-acp po31 n1 pns31 vvd npg1 n1 av-dc cs po31 n1.
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And thus if any desire children, not so much to vphold their name, as to inherite their lands and goods,
And thus if any desire children, not so much to uphold their name, as to inherit their Lands and goods,
cc av cs d vvb n2, xx av av-d pc-acp vvi po32 n1, c-acp pc-acp vvi po32 n2 cc n2-j,
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or to serue God in the Church and commonwealth, and to be instruments of his glory,
or to serve God in the Church and commonwealth, and to be Instruments of his glory,
cc pc-acp vvi np1 p-acp dt n1 cc n1, cc pc-acp vbi n2 pp-f po31 n1,
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and determine to bring them vp thereafter;
and determine to bring them up thereafter;
cc vvb pc-acp vvi pno32 a-acp av;
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they might both bee blessed with children aboue the course of nature, and in them aboue the common sort,
they might both be blessed with children above the course of nature, and in them above the Common sort,
pns32 vmd d vbi vvn p-acp n2 p-acp dt n1 pp-f n1, cc p-acp pno32 p-acp dt j n1,
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as this woman was in her sonne Samuel, who proued a very rare man, and singular prophet.
as this woman was in her son Samuel, who proved a very rare man, and singular Prophet.
c-acp d n1 vbds p-acp po31 n1 np1, r-crq vvd dt j j n1, cc j n1.
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King Solomon when he prayed for wisedome, vseth the same reasons to persuade the Lord,
King Solomon when he prayed for Wisdom, uses the same Reasons to persuade the Lord,
n1 np1 c-crq pns31 vvd p-acp n1, vvz dt d n2 pc-acp vvi dt n1,
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and to confirme his owne faith, namely, That whereas God had made him king in his father Dauids roume,
and to confirm his own faith, namely, That whereas God had made him King in his father David room,
cc pc-acp vvi po31 d n1, av, cst cs np1 vhd vvn pno31 n1 p-acp po31 n1 npg1 n1,
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and that ouer a great people, therefore it would please God to giue him wisedome, that he might be fit to serue him in that place whereunto he had called him, by being able to iudge both good and euill.
and that over a great people, Therefore it would please God to give him Wisdom, that he might be fit to serve him in that place whereunto he had called him, by being able to judge both good and evil.
cc cst p-acp dt j n1, av pn31 vmd vvi np1 pc-acp vvi pno31 n1, cst pns31 vmd vbi j pc-acp vvi pno31 p-acp d n1 c-crq pns31 vhd vvn pno31, p-acp vbg j pc-acp vvi d j cc j-jn.
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Thus he propoundeth the glory of God in his calling before his eyes, when he asked this;
Thus he propoundeth the glory of God in his calling before his eyes, when he asked this;
av pns31 vvz dt n1 pp-f np1 p-acp po31 n-vvg p-acp po31 n2, c-crq pns31 vvd d;
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and it so pleased God, that he gaue him that, and a great deale more.
and it so pleased God, that he gave him that, and a great deal more.
cc pn31 av vvd np1, cst pns31 vvd pno31 cst, cc dt j n1 av-dc.
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So no doubt if men were desirous to glorifie God in their callings, and did aske of him gifts meet for them to that end,
So no doubt if men were desirous to Glorify God in their callings, and did ask of him Gifts meet for them to that end,
av dx n1 cs n2 vbdr j pc-acp vvi np1 p-acp po32 n2, cc vdd vvi pp-f pno31 n2 vvi p-acp pno32 p-acp d n1,
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and in seeking for gifts of the mind did make the glory of God the principall end, they might obtaine great things of God.
and in seeking for Gifts of the mind did make the glory of God the principal end, they might obtain great things of God.
cc p-acp vvg p-acp n2 pp-f dt n1 vdd vvi dt n1 pp-f np1 dt j-jn n1, pns32 vmd vvi j n2 pp-f np1.
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But for the most part men seeke wisedome and learning, to set forth themselues, and therein seeke their owne wealth and credit, either wholly, or more than the other;
But for the most part men seek Wisdom and learning, to Set forth themselves, and therein seek their own wealth and credit, either wholly, or more than the other;
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and not the discharging of a good conscience in the right vse of them, to the glory of God:
and not the discharging of a good conscience in the right use of them, to the glory of God:
cc xx dt n-vvg pp-f dt j n1 p-acp dt j-jn n1 pp-f pno32, p-acp dt n1 pp-f np1:
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and so either misse of them, or haue them not in that measure that others haue,
and so either miss of them, or have them not in that measure that Others have,
cc av av-d vvi pp-f pno32, cc vhb pno32 xx p-acp d n1 cst n2-jn vhb,
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and as they might attaine vnto themselues.
and as they might attain unto themselves.
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The Prophet Elijah was wholly taken vp with the glorie of God, when he contended with the priests of Baal, and so by prayer obtained fire from heauen to consume his sacrifice:
The Prophet Elijah was wholly taken up with the glory of God, when he contended with the Priests of Baal, and so by prayer obtained fire from heaven to consume his sacrifice:
dt n1 np1 vbds av-jn vvn a-acp p-acp dt n1 pp-f np1, c-crq pns31 vvd p-acp dt n2 pp-f np1, cc av p-acp n1 vvd n1 p-acp n1 pc-acp vvi po31 n1:
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for the contention was, VVhether God or Baal were the true God. for the contention was, Whether God or Baal were the true God.
p-acp dt n1 vbds, cs np1 cc np1 vbdr dt j np1.
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Therefore hee prayed thus, Heare me, O Lord, and let the people know, that thou art the Lord God. Therefore he prayed thus, Hear me, Oh Lord, and let the people know, that thou art the Lord God.
av pns31 vvd av, vvb pno11, uh n1, cc vvb dt n1 vvb, cst pns21 vb2r dt n1 np1.
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3727
And then his zeale appeared afterwards in killing all those false Prophets and priests of Baal, that had a long time seduced the people:
And then his zeal appeared afterwards in killing all those false prophets and Priests of Baal, that had a long time seduced the people:
cc av po31 n1 vvd av p-acp vvg d d j n2 cc n2 pp-f np1, cst vhd dt j n1 vvn dt n1:
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and after in the same zeale he prayed for raine, and did obtaine it after a great drought of three yeares and an halfe.
and After in the same zeal he prayed for rain, and did obtain it After a great drought of three Years and an half.
cc c-acp p-acp dt d n1 pns31 vvd p-acp n1, cc vdd vvi pn31 p-acp dt j n1 pp-f crd n2 cc dt n-jn.
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Thus we see what great things may be obtained of God by prayer, when therein wee seeke his glory.
Thus we see what great things may be obtained of God by prayer, when therein we seek his glory.
av pns12 vvb r-crq j n2 vmb vbi vvn pp-f np1 p-acp n1, c-crq av pns12 vvb po31 n1.
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This example the Apostle setteth before our eyes, when he willeth vs to pray for them that be sicke, with hope of obtaining health,
This Exampl the Apostle sets before our eyes, when he wills us to pray for them that be sick, with hope of obtaining health,
d n1 dt n1 vvz p-acp po12 n2, c-crq pns31 vvz pno12 pc-acp vvi p-acp pno32 cst vbb j, p-acp n1 pp-f vvg n1,
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and forgiuenesse of sinnes for them: For saith he, The prayer of one righteous man auaileth much, when it is feruent.
and forgiveness of Sins for them: For Says he, The prayer of one righteous man avails much, when it is fervent.
cc n1 pp-f n2 p-acp pno32: p-acp vvz pns31, dt n1 pp-f crd j n1 vvz d, c-crq pn31 vbz j.
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As Elias, being a man like vs, yet inflamed with Gods glorie, did pray that there might be no raine, that the people by that punishment might be brought to know God;
As Elias, being a man like us, yet inflamed with God's glory, did pray that there might be no rain, that the people by that punishment might be brought to know God;
p-acp np1, vbg dt n1 vvb pno12, av vvn p-acp npg1 n1, vdd vvi d a-acp vmd vbi dx n1, cst dt n1 p-acp d n1 vmd vbi vvn pc-acp vvi np1;
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and after prayed, that there might be raine, that by his mercie they might know it much more: and he obtained both.
and After prayed, that there might be rain, that by his mercy they might know it much more: and he obtained both.
cc a-acp vvd, cst a-acp vmd vbi n1, cst p-acp po31 n1 pns32 vmd vvi pn31 av-d av-dc: cc pns31 vvd d.
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And so if in our prayers we were thus touched with the glorie of God, we might obtaine great things:
And so if in our Prayers we were thus touched with the glory of God, we might obtain great things:
cc av cs p-acp po12 n2 pns12 vbdr av vvn p-acp dt n1 pp-f np1, pns12 vmd vvi j n2:
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but for the most part, men respect themselues in their prayers, and not God, and so obtaine little or nothing.
but for the most part, men respect themselves in their Prayers, and not God, and so obtain little or nothing.
cc-acp p-acp dt av-ds n1, n2 vvb px32 p-acp po32 n2, cc xx np1, cc av vvi j cc pix.
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And the same Elijah when he prayed for fire to consume the captaines and their fiftie men,
And the same Elijah when he prayed for fire to consume the Captains and their fiftie men,
cc dt d np1 c-crq pns31 vvd p-acp n1 pc-acp vvi dt n2 cc po32 crd n2,
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when they came to fetch him to the king of Israel by force, saying, Thou man of God, the king commaundeth thee to come to him, as if they had said, Thou saist, that thou art a man of God,
when they Come to fetch him to the King of Israel by force, saying, Thou man of God, the King commandeth thee to come to him, as if they had said, Thou Sayest, that thou art a man of God,
c-crq pns32 vvd pc-acp vvi pno31 p-acp dt n1 pp-f np1 p-acp n1, vvg, pns21 n1 pp-f np1, dt n1 vvz pno21 pc-acp vvi p-acp pno31, c-acp cs pns32 vhd vvn, pns21 vv2, cst pns21 vb2r dt n1 pp-f np1,
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well let vs see whether he can keepe thee from the king. He answered them:
well let us see whither he can keep thee from the King. He answered them:
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If I be a man of God, let fire come downe from heauen, and consume thee, and thy fiftie: and so it did. If I be a man of God, let fire come down from heaven, and consume thee, and thy fiftie: and so it did.
cs pns11 vbb dt n1 pp-f np1, vvb n1 vvb a-acp p-acp n1, cc vvb pno21, cc po21 crd: cc av pn31 vdd.
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He did not thus pray in any priuat reuenge, but that it might be known, that he was a true Prophet,
He did not thus pray in any private revenge, but that it might be known, that he was a true Prophet,
pns31 vdd xx av vvi p-acp d j n1, cc-acp cst pn31 vmd vbi vvn, cst pns31 vbds dt j n1,
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and that that message was true that he sent vnto the king before, namely, that when he was sicke,
and that that message was true that he sent unto the King before, namely, that when he was sick,
cc cst d n1 vbds j cst pns31 vvd p-acp dt n1 a-acp, av, cst c-crq pns31 vbds j,
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and sent to Beelzebub the god of Esron, to know whether he should recouer or no:
and sent to Beelzebub the god of Esron, to know whither he should recover or no:
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he sent him this message, That because he had forsaken the true God, and sent to them that were no gods, he should not come from the bed on which he was, he sent him this message, That Because he had forsaken the true God, and sent to them that were no God's, he should not come from the Bed on which he was,
pns31 vvd pno31 d n1, d c-acp pns31 vhd vvn dt j np1, cc vvd p-acp pno32 cst vbdr dx n2, pns31 vmd xx vvi p-acp dt n1 p-acp r-crq pns31 vbds,
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but he should die there, as also he did.but he should die there, as also he did.
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Now when the disciples of Christ desired that fire might come downe from heauen to consume the Samaritanes,
Now when the Disciples of christ desired that fire might come down from heaven to consume the Samaritans,
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and their cities, because they would not receiue him, when he was going towards Ierusalem;
and their cities, Because they would not receive him, when he was going towards Ierusalem;
cc po32 n2, c-acp pns32 vmd xx vvi pno31, c-crq pns31 vbds vvg p-acp np1;
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they obtained it not, though they pretended the example of Elias, saying, Master, wilt thou that we commaund fire from heauen,
they obtained it not, though they pretended the Exampl of Elias, saying, Master, wilt thou that we command fire from heaven,
pns32 vvd pn31 xx, cs pns32 vvd dt n1 pp-f np1, vvg, n1, vm2 pns21 cst pns12 vvb n1 p-acp n1,
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and destroy them, as Elias did? He said, they had not that spirit, & did it not to that end that he did: and destroy them, as Elias did? He said, they had not that Spirit, & did it not to that end that he did:
cc vvi pno32, c-acp np1 vdd? pns31 vvd, pns32 vhd xx d n1, cc vdd pn31 xx p-acp d n1 cst pns31 vdd:
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namely, the glorie of God, but in respect of themselues.
namely, the glory of God, but in respect of themselves.
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So then, if we will obtaine any thing at the hand of God, we must therein seeke his glorie,
So then, if we will obtain any thing At the hand of God, we must therein seek his glory,
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and desire it to that end, that thereby God may be glorified and praysed;
and desire it to that end, that thereby God may be glorified and praised;
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as the people doe here, when they say, That we may reioyce, and set vp our banners in the name of our God,
as the people do Here, when they say, That we may rejoice, and Set up our banners in the name of our God,
c-acp dt n1 vdb av, c-crq pns32 vvb, cst pns12 vmb vvi, cc vvd a-acp po12 n2 p-acp dt n1 pp-f po12 n1,
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when hee shall fulfill all thy petitions. when he shall fulfil all thy petitions.
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This was the ground of the prayer of Moses for the Israelits in the wildernesse, whereby he often obtained great things for them.
This was the ground of the prayer of Moses for the Israelites in the Wilderness, whereby he often obtained great things for them.
d vbds dt n1 pp-f dt n1 pp-f np1 p-acp dt np2 p-acp dt n1, c-crq pns31 av vvd j n2 p-acp pno32.
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As when the Lord would haue destroyed them for their idolatrie with the golden calfe, and haue made of Moses a mightie people, he prayeth vnto God, that he would not do so:
As when the Lord would have destroyed them for their idolatry with the golden calf, and have made of Moses a mighty people, he Prayeth unto God, that he would not do so:
p-acp c-crq dt n1 vmd vhi vvn pno32 p-acp po32 n1 p-acp dt j n1, cc vhb vvn pp-f np1 dt j n1, pns31 vvz p-acp np1, cst pns31 vmd xx vdi av:
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for then the Aegyptians would speake ill of God, and say, that he maliciously brought them out from thence, to destroy them in the wildernesse:
for then the egyptians would speak ill of God, and say, that he maliciously brought them out from thence, to destroy them in the Wilderness:
c-acp cs dt njp2 vmd vvi av-jn pp-f np1, cc vvi, cst pns31 av-j vvd pno32 av p-acp av, pc-acp vvi pno32 p-acp dt n1:
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and so he not seeking his owne glory, but the glorie of God herein, obtained, that they were spared contrarie to their deserts.
and so he not seeking his own glory, but the glory of God herein, obtained, that they were spared contrary to their deserts.
cc av pns31 xx vvg po31 d n1, cc-acp dt n1 pp-f np1 av, vvd, cst pns32 vbdr vvn j-jn p-acp po32 n2.
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And so afterwards, when the spies, that were sent to spie out the land of Canaan, brought vp an ill report of that pleasant land of promise, contrarie to all truth, and by that means discouraged the people, And so afterwards, when the spies, that were sent to spy out the land of Canaan, brought up an ill report of that pleasant land of promise, contrary to all truth, and by that means discouraged the people,
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3759
so that they all murmured against Moses and Aaron, that they had brought them thether, to fall by the sword of their enemies, God said, That he would destroy them with the pestilence,
so that they all murmured against Moses and Aaron, that they had brought them thither, to fallen by the sword of their enemies, God said, That he would destroy them with the pestilence,
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but make of him a mightier nation than they:
but make of him a Mightier Nation than they:
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3761
Moses prayed for them and said, That the Aegyptians would say, that God was not able to bring them in:Moses prayed for them and said, That the egyptians would say, that God was not able to bring them in:
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and so to stop the mouths of the enemies, and for the glorie of God, he desireth that he would spare them; and so he did.
and so to stop the mouths of the enemies, and for the glory of God, he Desires that he would spare them; and so he did.
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Thus ought we to pray for our selues, and for the Church of God, that he would turne from vs all those euils that we haue most righteously desired,
Thus ought we to pray for our selves, and for the Church of God, that he would turn from us all those evils that we have most righteously desired,
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euen for the glorie of his name;
even for the glory of his name;
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and therein not respect our selues so much, as Gods glorie, that we professing his name, it might not be ill spoken of for our punishments.
and therein not respect our selves so much, as God's glory, that we professing his name, it might not be ill spoken of for our punishments.
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And truly this should be one principall reason to mooue vs to pray for the remoouing of this plague, that the Atheists,
And truly this should be one principal reason to move us to pray for the removing of this plague, that the Atheists,
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and Papists, and worldlings doe not speake ill of Gods name, and of his people, and his Gospell, when he so greatly punisheth them that professe it.
and Papists, and worldlings do not speak ill of God's name, and of his people, and his Gospel, when he so greatly Punisheth them that profess it.
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And also, that we our selues and others might (by remoouing of it) haue cause to praise his holy name.
And also, that we our selves and Others might (by removing of it) have cause to praise his holy name.
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And indeed, if we did lesse respect our selues herein, as for the most part men do wholly,
And indeed, if we did less respect our selves herein, as for the most part men do wholly,
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and be more carefull of Gods glorie; as that by the staying of it, he might be praised:
and be more careful of God's glory; as that by the staying of it, he might be praised:
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yea, and iustice might be executed to the glorie of God, the course of which now for a while hath beene stayed in many places,
yea, and Justice might be executed to the glory of God, the course of which now for a while hath been stayed in many places,
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because they could not so safely meet for feare of the infection:
Because they could not so safely meet for Fear of the infection:
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and that good things might be established, and ill remooued by a Parliament (which it is like should haue beene long before,
and that good things might be established, and ill removed by a Parliament (which it is like should have been long before,
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if this pestilence had not beene so vniuersall, and so mortall;) we might obtaine by our prayers a great deale more than we doe.
if this pestilence had not been so universal, and so Mortal;) we might obtain by our Prayers a great deal more than we do.
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Therefore let vs pray as they did, Remember not against vs the former iniquities, but make hast, Therefore let us pray as they did, remember not against us the former iniquities, but make haste,
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and let thy tender mercies preuent vs, for we are in great miserie:
and let thy tender Mercies prevent us, for we Are in great misery:
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Helpe vs O God of our saluation, for the glorie of thy name, and deliuer vs,
Help us O God of our salvation, for the glory of thy name, and deliver us,
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and bee mercifull vnto vs for thy names sake.
and be merciful unto us for thy names sake.
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Wherefore should the Heathen say, where is their God? Here we see they pray to God to forgiue them their sinnes,Wherefore should the Heathen say, where is their God? Here we see they pray to God to forgive them their Sins,
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& to remooue that punishment that was iustly laid vpon them for the same, euen for the glorie of his owne name:
& to remove that punishment that was justly laid upon them for the same, even for the glory of his own name:
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and so must we doe at this time, if we will be heard;
and so must we do At this time, if we will be herd;
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that it may be known that he is a God of mercie, that he is the hearer of prayers, that he will be found of thē that seek him, euen in due time, in affliction. And if the glorie of God did more take vs vp,
that it may be known that he is a God of mercy, that he is the hearer of Prayers, that he will be found of them that seek him, even in due time, in affliction. And if the glory of God did more take us up,
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then might we hope to obtaine more things at his hands.
then might we hope to obtain more things At his hands.
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And thus againe the people of God prayed in their miseries, Not vnto vs, O Lord, not vnto vs, but to thy name giue the glorie,
And thus again the people of God prayed in their misery's, Not unto us, Oh Lord, not unto us, but to thy name give the glory,
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for thy louing mercie, and for thy truths sake, wherfore shall the Heathen say, when is now their God? Our God is in heauen, he doth whatsoeuer he will. for thy loving mercy, and for thy truths sake, Wherefore shall the Heathen say, when is now their God? Our God is in heaven, he does whatsoever he will.
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VVhere they pray God, that he would doe that, that might make most for his glorie, not for their selues,
Where they pray God, that he would do that, that might make most for his glory, not for their selves,
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but for his mercie and truths sake, that he might be praised.
but for his mercy and truths sake, that he might be praised.
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So must we pray, that God would so deale with vs in this visitation of his, that he may be knowne to be our God,
So must we pray, that God would so deal with us in this Visitation of his, that he may be known to be our God,
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and so honoured of vs, and of all others:
and so honoured of us, and of all Others:
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so that whether he remooue it, or it continue, his glorie may be set forth by it,
so that whither he remove it, or it continue, his glory may be Set forth by it,
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and that done that may make most for it.
and that done that may make most for it.
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And assuredly, if wee could come to these indifferent minds, to haue or to forgoe health and other things, And assuredly, if we could come to these indifferent minds, to have or to forgo health and other things,
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as they might make most for the glorie of God;
as they might make most for the glory of God;
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then we should see how the Lord would deale with vs in this, and all other things besides.
then we should see how the Lord would deal with us in this, and all other things beside.
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Therefore let vs be so inflamed with the zeale of Gods glorie, that we may pray,
Therefore let us be so inflamed with the zeal of God's glory, that we may pray,
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as the people doe here, Giue me this, and giue me that, that we may sing of thy saluation,
as the people do Here, Give me this, and give me that, that we may sing of thy salvation,
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and set vp our banners in the name of the Lord our God, when he shall fulfill all our petitions.
and Set up our banners in the name of the Lord our God, when he shall fulfil all our petitions.
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And we shall find by experience, that the more we seeke the glorie of God in any thing, the sooner shall we haue it, and in greater measure:
And we shall find by experience, that the more we seek the glory of God in any thing, the sooner shall we have it, and in greater measure:
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for God though he should forget vs, yet he cannot forget the glorie of his name,
for God though he should forget us, yet he cannot forget the glory of his name,
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nor those that be carefull of it. So then, whether we aske the forgiuenesse of our sinnes, or the increase of faith,
nor those that be careful of it. So then, whither we ask the forgiveness of our Sins, or the increase of faith,
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or any other of the graces of God, to lead an holy life, we must respect the glorie of God in them,
or any other of the graces of God, to led an holy life, we must respect the glory of God in them,
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and that we and others may praise him for them.
and that we and Others may praise him for them.
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Or whether wee aske life, health, wealth, or any outward thing els, we must doe it so farre,
Or whither we ask life, health, wealth, or any outward thing Else, we must do it so Far,
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and to that end, that God may be glorified in vs by them:
and to that end, that God may be glorified in us by them:
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as the Prophet doth, Be beneficiall to thy seruant, that I may liue and keepe thy law:
as the Prophet does, Be beneficial to thy servant, that I may live and keep thy law:
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where he desireth to liue so, as by his godly life hee might glorifie God; and hee did esteeme of that, as of a great benefit.
where he Desires to live so, as by his godly life he might Glorify God; and he did esteem of that, as of a great benefit.
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So did Dauid pray, when he was banished by Absalom, he desireth God to spare him,
So did David pray, when he was banished by Absalom, he Desires God to spare him,
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and to continue his life, that hee might praise him, for in death there was no remembrance of him, saying:
and to continue his life, that he might praise him, for in death there was no remembrance of him, saying:
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What profit is there in my blood, when I goe downe to the pit? Shall the dust giue thankes to thee, What profit is there in my blood, when I go down to the pit? Shall the dust give thanks to thee,
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or shall it declare thy truth? And after the same manner did king Hezekiah, when he was sicke vnto death also,or shall it declare thy truth? And After the same manner did King Hezekiah, when he was sick unto death also,
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and had receiued the sentence of it against himselfe, by the Prophet Isaiah: he prayed, That God would not take him away in the middest of his dayes,
and had received the sentence of it against himself, by the Prophet Isaiah: he prayed, That God would not take him away in the midst of his days,
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for the glorie and praise of his name;
for the glory and praise of his name;
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and this grieued him most, that he should be cut off from partaking of Gods goodnesse,
and this grieved him most, that he should be Cut off from partaking of God's Goodness,
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and praysing him for it in the land of the liuing.
and praising him for it in the land of the living.
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I said, I shall not see the Lord, euen the Lord in the land of the liuing: I said, I shall not see the Lord, even the Lord in the land of the living:
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and afterwards he addeth, The graue cannot confesse thee, death cannot praise thee, they that goe downe to the pit cannot hope for thy truth;
and afterwards he adds, The graven cannot confess thee, death cannot praise thee, they that go down to the pit cannot hope for thy truth;
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but the liuing, the liuing, he shall confesse thee, as I doe this day. but the living, the living, he shall confess thee, as I do this day.
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So wee see to what end he desired life, euen that he might haue occasion still to prayse God:
So we see to what end he desired life, even that he might have occasion still to praise God:
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and the Lord heard these prayers of his, and added fifteene yeares to his life. Let vs then examine our selues, to what end we desire all that we doe;
and the Lord herd these Prayers of his, and added fifteene Years to his life. Let us then examine our selves, to what end we desire all that we do;
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whether God may be glorified in vs by them or no:
whither God may be glorified in us by them or not:
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if we doe, then may we be assured, that our prayers are according to Gods will,
if we do, then may we be assured, that our Prayers Are according to God's will,
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& he will heare vs so soone as it shall make for his glory.
& he will hear us so soon as it shall make for his glory.
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As for example, if we desire life principally to this end, that we may still prayse God,
As for Exampl, if we desire life principally to this end, that we may still praise God,
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and glorifie his name, both in our calling, and as we be Christians, as Dauid and Hezekiah did:
and Glorify his name, both in our calling, and as we be Christians, as David and Hezekiah did:
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and whether we desire children, that they might be instruments of Gods glory in this world, to serue him in the Church or common wealth, as Hannah did:
and whither we desire children, that they might be Instruments of God's glory in this world, to serve him in the Church or Common wealth, as Hannah did:
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and whether we desire wealth and credit, that we might be the more fit to do good vnto others,
and whither we desire wealth and credit, that we might be the more fit to do good unto Others,
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and to set forth the prayse of God by our almes, and good deeds, as Iob, and Dorcas did:
and to Set forth the praise of God by our alms, and good Deeds, as Job, and Dorcas did:
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and to be short, all other gifts of bodie to this end especially, as Solomon did aske wisedome for that cause:
and to be short, all other Gifts of body to this end especially, as Solomon did ask Wisdom for that cause:
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and Queene Hester did put on her royall apparrell, and drest vp her selfe well, that so in the presence of the king she might find fauour in dealing for the Church of God:
and Queen Esther did put on her royal apparel, and dressed up her self well, that so in the presence of the King she might find favour in dealing for the Church of God:
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then may we be bould with great comfort to commend them to God, for in them wee seeke not our selues,
then may we be bold with great Comfort to commend them to God, for in them we seek not our selves,
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but his glory, which is most deare to himself also.
but his glory, which is most deer to himself also.
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But for the most part, men in all things seeke themselues onely, or principally, and so haue them not as they desire.
But for the most part, men in all things seek themselves only, or principally, and so have them not as they desire.
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Therefore if we lacke any thing that we haue desired, and prayed for, consider whether we did seeke Gods glory in it, or our owne benefit;
Therefore if we lack any thing that we have desired, and prayed for, Consider whither we did seek God's glory in it, or our own benefit;
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if we had respect to our selues, then no maruaile if we did want it, that we might learne to reforme our desires.
if we had respect to our selves, then no marvel if we did want it, that we might Learn to reform our Desires.
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For though God giueth vnto men, that seeke only themselues, as he doth to the wicked,
For though God gives unto men, that seek only themselves, as he does to the wicked,
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yea vnto the bruit beasts, because he is goodnesse it selfe, and would hereby draw all men vnto him;
yea unto the bruit beasts, Because he is Goodness it self, and would hereby draw all men unto him;
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yet how much more would he doe it, if men did seeke his glory therein? For though a master will giue his seruant that, which is for his owne profit onely;
yet how much more would he do it, if men did seek his glory therein? For though a master will give his servant that, which is for his own profit only;
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yet he will graunt him that suit especially, which shall make for the credit of his master,
yet he will grant him that suit especially, which shall make for the credit of his master,
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and whereby he may doe him the better seruice: most of all, when he seeth that he seeketh for it in that respect principally:
and whereby he may do him the better service: most of all, when he sees that he seeks for it in that respect principally:
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so will the Lord deale with all his faithful seruants much more, giue them (I say) that sometimes wherein they respect themselues onely,
so will the Lord deal with all his faithful Servants much more, give them (I say) that sometime wherein they respect themselves only,
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but most of all that whereby they desire to be furthered in his seruice, and to glorifie his name, a great deale more.
but most of all that whereby they desire to be furthered in his service, and to Glorify his name, a great deal more.
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That we may reioyce in thy saluation, &c. As he hath in these words noted what was the end of their desires, beforehand;That we may rejoice in thy salvation, etc. As he hath in these words noted what was the end of their Desires, beforehand;
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so also what should be the fruit of them afterwards, and what they would doe for them;
so also what should be the fruit of them afterwards, and what they would do for them;
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namely, Reioyce in this great benefit bestowed vpon them, and prayse his name for it.
namely, Rejoice in this great benefit bestowed upon them, and praise his name for it.
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And this should be the fruit of all Gods benefits vpon vs, both publike and priuat:
And this should be the fruit of all God's benefits upon us, both public and private:
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that as he by them offereth vs occasion of praising him, so wee should doe it for them;
that as he by them Offereth us occasion of praising him, so we should do it for them;
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as wee see in the next Psalme this people do, according to that that they professe here.
as we see in the next Psalm this people do, according to that that they profess Here.
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And truely then doe we rightly profit by all Gods benefits, when we giue him that prayse for them, that is due vnto him:
And truly then do we rightly profit by all God's benefits, when we give him that praise for them, that is due unto him:
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and when we so vse them, and speake of them, as God the authour of them, may be honoured.
and when we so use them, and speak of them, as God the author of them, may be honoured.
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For to this end God giueth all, and this is all that we can doe for all, To prayse him in heart, word and life:
For to this end God gives all, and this is all that we can do for all, To praise him in heart, word and life:
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therefore if we doe not this, all is lost vpon vs. And euery one as he receiueth more from God,
Therefore if we do not this, all is lost upon us And every one as he receiveth more from God,
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so is he bound to this the more, to sing of them to God, that is, to praise his name for them;
so is he bound to this the more, to sing of them to God, that is, to praise his name for them;
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And to set vp their banners in his name, that is, to set forth his glory.And to Set up their banners in his name, that is, to Set forth his glory.
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So that the poorest that is, is bound vnto it, for their life, health, food, and rayment, &c. & other common benefits that they inioy:
So that the Poorest that is, is bound unto it, for their life, health, food, and raiment, etc. & other Common benefits that they enjoy:
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for whē they haue least, they haue more than they haue deserued.
for when they have least, they have more than they have deserved.
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But the rich are bound vnto it a great deale more, by how much they goe beyond others in Gods benefits;
But the rich Are bound unto it a great deal more, by how much they go beyond Others in God's benefits;
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for he did owe them nothing, and he might haue made them like others: yea and he can so do when he will;
for he did owe them nothing, and he might have made them like Others: yea and he can so do when he will;
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as he dealt with Nebuchadnezzar, whom of a proud king he made a vile beast. as he dealt with Nebuchadnezzar, whom of a proud King he made a vile beast.
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And this is so proper vnto all the benefits of God, that where he speaketh of many of them, he beginneth and endeth the Psalme thus, My soule prayse thou the Lord.
And this is so proper unto all the benefits of God, that where he speaks of many of them, he begins and Endeth the Psalm thus, My soul praise thou the Lord.
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And in another, speaking of a new benefit that God had bestowed on him, he saith, Thou hast put a new song of prayse into my mouth:
And in Another, speaking of a new benefit that God had bestowed on him, he Says, Thou hast put a new song of praise into my Mouth:
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shewing what we should doe when God blesseth vs, for euery benefit giue him new praises.
showing what we should do when God Blesses us, for every benefit give him new praises.
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And in another Psalme praying for the forgiuenesse of his sinne, he saith, Open thou my lips O Lord, and my mouth shall shew foorth thy prayse:
And in Another Psalm praying for the forgiveness of his sin, he Says, Open thou my lips Oh Lord, and my Mouth shall show forth thy praise:
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as if he had sayd, If God shall bestow this benefit vpon me, then I will praise him for it.
as if he had said, If God shall bestow this benefit upon me, then I will praise him for it.
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As we should doe thus for all Gods benefits, so most of all for those, which we haue asked of him: as they say here;
As we should do thus for all God's benefits, so most of all for those, which we have asked of him: as they say Here;
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When he shall fulfill all thy petitions: When he shall fulfil all thy petitions:
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they had prayed before, that God would heare them, and now they promise this, That they will set vp their banners in his name.
they had prayed before, that God would hear them, and now they promise this, That they will Set up their banners in his name.
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And there is great reason of this, for besides the benefits that we receiue, which deserue prayse, we haue thereby experience of the goodnesse of God in hearing our praiers.
And there is great reason of this, for beside the benefits that we receive, which deserve praise, we have thereby experience of the Goodness of God in hearing our Prayers.
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Thus we read in the Gospell, that when ten leapers were cleansed, all of them hauing begged it of Christ before, saying, Iesus master haue mercie vpon vs;
Thus we read in the Gospel, that when ten leapers were cleansed, all of them having begged it of christ before, saying, Iesus master have mercy upon us;
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but one returned to giue thankes: and Christ asketh for the other nine, and so sheweth what was their dutie also, but one returned to give thanks: and christ asks for the other nine, and so shows what was their duty also,
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namely, that as they had asked this benefit with him, so they should haue returned with him to giue thankes.
namely, that as they had asked this benefit with him, so they should have returned with him to give thanks.
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And to this end is it sayd so often in the Psalme, where he sheweth how in sundry afflictions men crie vnto God,
And to this end is it said so often in the Psalm, where he shows how in sundry afflictions men cry unto God,
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and he heareth them, and deliuereth them:
and he hears them, and Delivereth them:
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Let them therefore confesse before the Lord, his louing kindnesse, and his wonderfull works before the sonnes of men: Let them Therefore confess before the Lord, his loving kindness, and his wonderful works before the Sons of men:
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where he exhorteth all to praise God for those benefits which hee hath bestowed vpon them at their prayers.
where he exhorteth all to praise God for those benefits which he hath bestowed upon them At their Prayers.
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But indeed this doctrine is so well knowne, that it needeth no great proofe, there is none so ignorant or so vnthankefull, that will denie it:
But indeed this Doctrine is so well known, that it needs no great proof, there is none so ignorant or so unthankful, that will deny it:
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onely we had need to examine our selues, how we doe practise it:
only we had need to examine our selves, how we do practise it:
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whether we haue endeuoured to praise God for all his benefits, and especially for those that we haue most desired:
whither we have endeavoured to praise God for all his benefits, and especially for those that we have most desired:
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& when we haue had thē, whether we haue ben any whit the more carefull to set forth the prayse of God for them, than before.
& when we have had them, whither we have been any whit the more careful to Set forth the praise of God for them, than before.
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Now if we find by this triall, that the more that God hath giuē vs, the more we haue glorified him;
Now if we find by this trial, that the more that God hath given us, the more we have glorified him;
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then may we haue comfort and hope of the continuance of them:
then may we have Comfort and hope of the Continuance of them:
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but if in the abundance of all Gods benefits, we take our ease, and set out our selues to the world,
but if in the abundance of all God's benefits, we take our ease, and Set out our selves to the world,
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and grow more proud, and be lesse carefull to glorifie God (as most commonly it falleth out;) then we prouoke God to take them away,
and grow more proud, and be less careful to Glorify God (as most commonly it falls out;) then we provoke God to take them away,
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or to punish vs in them.
or to Punish us in them.
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Therefore let euery one consider, what good he doth with all that he hath, and how by Gods blessings (as wealth and such like) not his owne name is aduaunced,
Therefore let every one Consider, what good he does with all that he hath, and how by God's blessings (as wealth and such like) not his own name is advanced,
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but what good he hath done since for the seruice and glory of God.
but what good he hath done since for the service and glory of God.
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If he see they goe together, the increase of Gods benefits vpon him, and the increase of Gods glory in him, it is well,
If he see they go together, the increase of God's benefits upon him, and the increase of God's glory in him, it is well,
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and he hath cause to reioyce: but if the one increase greatly, and the other decay, or stand at a stay,
and he hath cause to rejoice: but if the one increase greatly, and the other decay, or stand At a stay,
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then it is the next way to loose all.
then it is the next Way to lose all.
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As we are taught in the parable of the Talents, he that hid that one that he had, in a napkin,
As we Are taught in the parable of the Talents, he that hid that one that he had, in a napkin,
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and did no good with it, nor vse it to his masters aduantage, it was taken from him,
and did no good with it, nor use it to his Masters advantage, it was taken from him,
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and he is called an euill and vnprofitable seruant:
and he is called an evil and unprofitable servant:
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So all are vnprofitable, that in their seuerall callings vse not that which God giueth them, to his glory:
So all Are unprofitable, that in their several callings use not that which God gives them, to his glory:
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and this shalbe the end of them, That all that they haue shall be taken from them,
and this shall the end of them, That all that they have shall be taken from them,
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and they shall haue their portion with the wicked.
and they shall have their portion with the wicked.
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That we may reioyce, &c. As they haue desired helpe of God for the glory of his name,That we may rejoice, etc. As they have desired help of God for the glory of his name,
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and promised to prayse him for it; so more particularly they say, that they shall reioyce in the saluation of the king:
and promised to praise him for it; so more particularly they say, that they shall rejoice in the salvation of the King:
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namely, if God would helpe him out of the hands of his enemies, and giue him victorie ouer them. namely, if God would help him out of the hands of his enemies, and give him victory over them.
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For in the preseruation of the king, was the good of the whole Church, and common wealth;
For in the preservation of the King, was the good of the Whole Church, and Common wealth;
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therefore if he did well they should reioice, and in his hurt and losse was the losse of them all,
Therefore if he did well they should rejoice, and in his hurt and loss was the loss of them all,
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and so they should haue cause to sorrow.
and so they should have cause to sorrow.
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Therfore they vse this also as a reason to persuade the Lord to hear them, That wheras now they were doubtfull or rather in great feare, he by the victorie would giue them cause to reioice.
Therefore they use this also as a reason to persuade the Lord to hear them, That whereas now they were doubtful or rather in great Fear, he by the victory would give them cause to rejoice.
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And though they shew whereunto their ioy should tend, namely to the prayse of God, singing vnto him of his saluation,
And though they show whereunto their joy should tend, namely to the praise of God, singing unto him of his salvation,
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and setting vp their banners in his name; and setting up their banners in his name;
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yet they exclude not this, but rather include it, namely, the common ioy of all the people,
yet they exclude not this, but rather include it, namely, the Common joy of all the people,
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and of the whole Church of God.
and of the Whole Church of God.
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So that we may lawfully desire of God such things as we want, to this end, euen that we might reioyce:
So that we may lawfully desire of God such things as we want, to this end, even that we might rejoice:
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and this one thing is sufficient to moue the Lord to giue them; euen that thereby we might haue cause to reioyce:
and this one thing is sufficient to move the Lord to give them; even that thereby we might have cause to rejoice:
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as we must confesse, that then we shal haue cause so to doe.
as we must confess, that then we shall have cause so to do.
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For besides the comfort of the thing that he giueth, which may cleere vp the outward and inward man:
For beside the Comfort of the thing that he gives, which may clear up the outward and inward man:
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the inuisible things also of God are to be seene in his creatures and benefites,
the invisible things also of God Are to be seen in his creatures and benefits,
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as his wisedome, power, goodnesse, and mercie, &c. and so in the sight and feeling of the same, we may reioyce much more:
as his Wisdom, power, Goodness, and mercy, etc. and so in the sighed and feeling of the same, we may rejoice much more:
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especially, when we haue prayed to God for them, we may reioyce, that God hath heard our prayers.
especially, when we have prayed to God for them, we may rejoice, that God hath herd our Prayers.
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And so we may desire God to heare vs, that so, not onely for his benefits,
And so we may desire God to hear us, that so, not only for his benefits,
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but for his goodnesse towards vs in them, and especially in hearing our prayers for them, we may reioyce.
but for his Goodness towards us in them, and especially in hearing our Prayers for them, we may rejoice.
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Behold then I pray you the wonderfull goodnesse of our God, who desireth our ioy and comfort, Behold then I pray you the wonderful Goodness of our God, who Desires our joy and Comfort,
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and giueth vs things to that end, that we might reioyce, and would haue vs aske them of him to that end, as this people doth here.
and gives us things to that end, that we might rejoice, and would have us ask them of him to that end, as this people does Here.
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For as among men this often moueth them to heare vs, that we professe to them,
For as among men this often moves them to hear us, that we profess to them,
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and they see it also, that if they shall doe so and so for vs, we shall haue great case to reioyce and be glad:
and they see it also, that if they shall do so and so for us, we shall have great case to rejoice and be glad:
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and whereas now wee for the want of it are in heauinesse and sorrow, this will cheere vp our hearts.
and whereas now we for the want of it Are in heaviness and sorrow, this will cheer up our hearts.
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And this is sufficient to moue them that are of any good disposition, that in doing for them that are in need, we see that we shall make them and theirs right glad:
And this is sufficient to move them that Are of any good disposition, that in doing for them that Are in need, we see that we shall make them and theirs right glad:
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and the poore when they sue to them, they vse this as a reason, and it is accepted.
and the poor when they sue to them, they use this as a reason, and it is accepted.
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Then may we vrge this vnto the Lord much more, and we may be assured, that it will moue him.
Then may we urge this unto the Lord much more, and we may be assured, that it will move him.
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For so good is the Lord to all that are his, that he delighteth not in their sorow and griefe, no more than parents doe in the griefe of their children: For so good is the Lord to all that Are his, that he delights not in their sorrow and grief, no more than Parents do in the grief of their children:
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nay a great deale lesse, by how much his loue infinitely without all degree of comparison exceedeth the naturall loue of the most tender parents.
nay a great deal less, by how much his love infinitely without all degree of comparison exceeds the natural love of the most tender Parents.
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Therefore as they are willing to doe any thing for them, when they see their children sad and heauie, to cheere them vp;
Therefore as they Are willing to do any thing for them, when they see their children sad and heavy, to cheer them up;
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and the very bowels of the mother yearneth vpon them, to bring them out of their heauinesse;
and the very bowels of the mother yearneth upon them, to bring them out of their heaviness;
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so doth the Lord God, of his infit compassion, in whom that is sea-full, whereof we haue but one drop.
so does the Lord God, of his infit compassion, in whom that is sea-full, whereof we have but one drop.
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And we may desire of him our comfort, and the meanes of our comfort, and therefore pray that he would giue vs this,
And we may desire of him our Comfort, and the means of our Comfort, and Therefore pray that he would give us this,
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and that, according to our particular need, euen that we might reioyce: whereas now and and without them we are full of griefe.
and that, according to our particular need, even that we might rejoice: whereas now and and without them we Are full of grief.
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Therefore if a man be in feare of some trouble (as these were of enemies) which maketh him sad, at the least he cannot reioyce, as he would:
Therefore if a man be in Fear of Some trouble (as these were of enemies) which makes him sad, At the least he cannot rejoice, as he would:
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he may pray to God (as these doe) and say, O Lord heare mee and helpe me, that I may reioyce: now I am heauie and haue no ioy, bat if I were out of this feare, then should I reioyce:
he may pray to God (as these do) and say, Oh Lord hear me and help me, that I may rejoice: now I am heavy and have no joy, bat if I were out of this Fear, then should I rejoice:
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O Lord make me to reioyce.
Oh Lord make me to rejoice.
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A woman in trauaile, (as Christ saith in the Gospel) when her paines are on her, is in great heauinesse;
A woman in travail, (as christ Says in the Gospel) when her pains Are on her, is in great heaviness;
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but soone after all is forgotten, for ioy that a manchild is borne. but soon After all is forgotten, for joy that a Manchild is born.
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And he compareth the afflictions of the Church generally, & of euery one particularly, vnto them.
And he compareth the afflictions of the Church generally, & of every one particularly, unto them.
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Now because, as the Apostle saith, no affliction for the time present is ioyous but grieuous, Now Because, as the Apostle Says, no affliction for the time present is joyous but grievous,
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but after the fruit of it, is ioyous to them that are exercised therein, and their deliuerance also. but After the fruit of it, is joyous to them that Are exercised therein, and their deliverance also.
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Therfore as a woman in her trauaile may pray to God, Lord make an end of my paines,
Therefore as a woman in her travail may pray to God, Lord make an end of my pains,
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and deliuer me, that I may reioyce:
and deliver me, that I may rejoice:
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so may all those that are in any distresse pray for deliuerance out of their aduersitie, that they might reioyce;
so may all those that Are in any distress pray for deliverance out of their adversity, that they might rejoice;
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and God in his good time will giue them cause of ioy.
and God in his good time will give them cause of joy.
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For (as the prophet saith) ioy is sowen for the righteous, and gladnesse for them that are vpright in heart: For (as the Prophet Says) joy is sown for the righteous, and gladness for them that Are upright in heart:
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and therefore if they tarie the time they shall reape it: for they that sow in teares, shall reape in ioy:
and Therefore if they tarry the time they shall reap it: for they that sow in tears, shall reap in joy:
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as it is said of the Israelites when they were caried captiues into Babylon, They went weeping and caried pretious seed,
as it is said of the Israelites when they were carried captives into Babylon, They went weeping and carried precious seed,
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but they did returne with ioy, and brought their sheaues with thm.
but they did return with joy, and brought their sheaves with thm.
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Besides, if any be in sorrow and griefe for their sinne, or for the want of the feeling of Gods fauour, they may pray to God to giue them their hearts desire, that they may reioyce:
Beside, if any be in sorrow and grief for their sin, or for the want of the feeling of God's favour, they may pray to God to give them their hearts desire, that they may rejoice:
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and say, now there is nothing but heauinesse in me, but if God would assure me of his fauour, how should I reioyce.
and say, now there is nothing but heaviness in me, but if God would assure me of his favour, how should I rejoice.
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As Dauid complaineth that he roared out night and day, the hand of God was so heauie vpon him,
As David Complaineth that he roared out night and day, the hand of God was so heavy upon him,
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and that his handes were wringing wet with the teares of his eyes, & that he watered his couch with teares,
and that his hands were wringing wet with the tears of his eyes, & that he watered his couch with tears,
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and that he mingled his drinke with his teares, and that his eyes were sunke into his head with griefe,
and that he mingled his drink with his tears, and that his eyes were sunk into his head with grief,
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yea that his eyesight fayled him; and many such grieuous complaints he vttereth:
yea that his eyesight failed him; and many such grievous complaints he uttereth:
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but if God would forgiue him his sinne, and assure him of his fauour, then he should reioyce exceedingly.
but if God would forgive him his sin, and assure him of his favour, then he should rejoice exceedingly.
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As he saith, Lord lift vp the light of thy countenance vpon me, and I shall haue more ioy than if I had all the goods in the world.
As he Says, Lord lift up the Light of thy countenance upon me, and I shall have more joy than if I had all the goods in the world.
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So in another place, when he was troubled for his sinne, he prayeth to God to forgiue him, that he might reioyce, Haue mercie vpon me O God, according to thy louing kindnesse, according to the multitude of thy compassions put away mine iniquities, wash me throughly, &c. VVhere we see how vncomfortably he beginneth,
So in Another place, when he was troubled for his sin, he Prayeth to God to forgive him, that he might rejoice, Have mercy upon me Oh God, according to thy loving kindness, according to the multitude of thy compassions put away mine iniquities, wash me thoroughly, etc. Where we see how uncomfortably he begins,
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and how hee confesseth his sinnes with great griefe, and prayeth earnestly for the forgiuenesse of them:
and how he Confesses his Sins with great grief, and Prayeth earnestly for the forgiveness of them:
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and what reason vseth hee to him? this one, euen that he might reioyce.
and what reason uses he to him? this one, even that he might rejoice.
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For he saith, Make me to haue ioy and gladnesse, that the bones which thou hast broken may reioyce: For he Says, Make me to have joy and gladness, that the bones which thou hast broken may rejoice:
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that is, that I may reioyce, who am now wounded in my mind with the conscience of my sinnes,
that is, that I may rejoice, who am now wounded in my mind with the conscience of my Sins,
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and for fear of those iudgements, which thou by thy seruant hast denounced against me. And a little after, Restore me to the ioyes of thy saluation:
and for Fear of those Judgments, which thou by thy servant hast denounced against me. And a little After, Restore me to the Joys of thy salvation:
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where he desireth, that he might haue that ioy in his saluation, that he had before.
where he Desires, that he might have that joy in his salvation, that he had before.
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Thus in all griefe of mind, especially for our sinnes, or for any iudgement of God vpon vs,
Thus in all grief of mind, especially for our Sins, or for any judgement of God upon us,
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or like to befall vs, wee may pray, That God would be mercifull vnto vs, that we might reioyce.
or like to befall us, we may pray, That God would be merciful unto us, that we might rejoice.
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As now this great mortality euery where hath been the cause of much sorrow;
As now this great mortality every where hath been the cause of much sorrow;
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to some for the great losse of their friends, and to others for feare of that that might befall them and theirs:
to Some for the great loss of their Friends, and to Others for Fear of that that might befall them and theirs:
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and none can reioyce any where in this time of heauinesse, as before.
and none can rejoice any where in this time of heaviness, as before.
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Now we may pray to God that he would make an happie and a speedie end of it, not onely for the glory of his name,
Now we may pray to God that he would make an happy and a speedy end of it, not only for the glory of his name,
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but for the ioy of his seruants:
but for the joy of his Servants:
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that they who a long time haue ben in heauinesse, might now at the last be comforted, & reioice.
that they who a long time have been in heaviness, might now At the last be comforted, & rejoice.
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And no doubt as this wold be a matter of exceeding great ioy to the greatest part of this land,
And no doubt as this would be a matter of exceeding great joy to the greatest part of this land,
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so in that respect let vs not cease praying vnto God, that we might reioyce in his saluation, that is, in that health that he should bestow vpon vs,
so in that respect let us not cease praying unto God, that we might rejoice in his salvation, that is, in that health that he should bestow upon us,
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and the rest of his people.
and the rest of his people.
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And let vs doe it the rather, because he hath promised, That though heauinesse bee in the euening,
And let us do it the rather, Because he hath promised, That though heaviness be in the evening,
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yet ioy shall come in his morning: that is, in his most blessed time, which let vs wait vpon him for.yet joy shall come in his morning: that is, in his most blessed time, which let us wait upon him for.
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For it is said of the people of God, in Aegypt, That God did certainely see their trouble, and knew their sorrowes,
For it is said of the people of God, in Egypt, That God did Certainly see their trouble, and knew their sorrows,
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and heard their crie, and so was come to deliuer them: shewing that he would haue them in sorrow no longer:
and herd their cry, and so was come to deliver them: showing that he would have them in sorrow no longer:
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and so it appeared in the end, that they went out with great ioy, loaden with the spoyle of the Aegyptians.
and so it appeared in the end, that they went out with great joy, loaded with the spoil of the egyptians.
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So we may be sure, that he is not ignorant of the trouble and sorrow that many in this land a long time haue been in,
So we may be sure, that he is not ignorant of the trouble and sorrow that many in this land a long time have been in,
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and he hath heard the cries that they haue beene driuen to make:
and he hath herd the cries that they have been driven to make:
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let vs beseech him for them, that it would please him in his good time to deliuer them from it,
let us beseech him for them, that it would please him in his good time to deliver them from it,
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and from the cause of it:
and from the cause of it:
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especially, seeing he is so mercifull, that it is truly said of him, He will not alway chide,
especially, seeing he is so merciful, that it is truly said of him, He will not always chide,
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nor keepe his anger for euer. nor keep his anger for ever.
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And as in the dayes of Hester it is written, That not only the chiefe citie Shushan was in great perplexitie;
And as in the days of Esther it is written, That not only the chief City Susa was in great perplexity;
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but in euery place whether the kings commission came, there was great sorrow among the Iewes,
but in every place whither the Kings commission Come, there was great sorrow among the Iewes,
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and fasting, and weeping, and mourning, and many lay in sackcloth and ashes:
and fasting, and weeping, and mourning, and many lay in Sackcloth and Ashes:
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but they all prayed vnto God, and he deliuered them, and saued them from their enemies, and turned the dayes of famine into the daies of feasting and ioy. but they all prayed unto God, and he Delivered them, and saved them from their enemies, and turned the days of famine into the days of feasting and joy.
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So let vs giue our selues vnto continuall prayer, that the Lord may be entreated of vs at the last,
So let us give our selves unto continual prayer, that the Lord may be entreated of us At the last,
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and so in his appointed time it may come to passe, that whereas many of the chiefe cities and townes amongst vs haue beene a long time in great perplexitie, by reason of this grieuous pestilence and contagious mortalititie,
and so in his appointed time it may come to pass, that whereas many of the chief cities and Towns among us have been a long time in great perplexity, by reason of this grievous pestilence and contagious mortalititie,
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and in all places of this realme besides, whither tidings of their estate hath and doth weekely come, they haue been in sorrow and great heauinesse,
and in all places of this realm beside, whither tidings of their estate hath and does weekly come, they have been in sorrow and great heaviness,
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and in weeping and mourning, and fasting:
and in weeping and mourning, and fasting:
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now there may be cause of reioysing and praysing God, and these dayes of sorrow and fasting may bee turned into the dayes of great ioy and feasting.
now there may be cause of rejoicing and praising God, and these days of sorrow and fasting may be turned into the days of great joy and feasting.
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That so we may (as this people wish for themselues here) reioyce, when he shall fulfill all our petitions.
That so we may (as this people wish for themselves hear) rejoice, when he shall fulfil all our petitions.
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VVhich the Lord of his infinit mercie graunt, for Iesus Christs sake. Amen.
Which the Lord of his infinite mercy grant, for Iesus Christ sake. Amen.
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The sixteenth Sermon vpon the fifth verse. That we may reioyce in thy saluation, &c. AS they bring this for a reason in their prayer, to mooue the Lord to bestow vpon them this benefit:
The sixteenth Sermon upon the fifth verse. That we may rejoice in thy salvation, etc. AS they bring this for a reason in their prayer, to move the Lord to bestow upon them this benefit:
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so here they professe, that if hee will vouchsafe so to doe, they would reioyce indeed,
so Here they profess, that if he will vouchsafe so to do, they would rejoice indeed,
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and bee glad, and as they should haue cause.
and be glad, and as they should have cause.
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From whence wee may learne how we ought to be affected with the common benefits of our time:
From whence we may Learn how we ought to be affected with the Common benefits of our time:
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as here they speake of publicke blessing, namely, victorie ouer their enemies, and so of common peace and tranquilitie that should follow; as Here they speak of public blessing, namely, victory over their enemies, and so of Common peace and tranquillity that should follow;
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namely, that we should take them from God, as matter of great ioy.
namely, that we should take them from God, as matter of great joy.
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And as when there is any common affliction and plague in the land, of what kind soeuer, wee should be affected with it, and be sorrowfull for it:
And as when there is any Common affliction and plague in the land, of what kind soever, we should be affected with it, and be sorrowful for it:
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and not haue that stoninesse and hardnesse of heart that is in too many, whereby it should come to passe, that wee should make light of such things,
and not have that stoniness and hardness of heart that is in too many, whereby it should come to pass, that we should make Light of such things,
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and not be mooued with them, as we ought.
and not be moved with them, as we ought.
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So we should be touched with the consideration of the common benefits, to reioice in them,
So we should be touched with the consideration of the Common benefits, to rejoice in them,
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because we haue our part in them:
Because we have our part in them:
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and the greater that those benefits be, the more should we reioyce in them, and the more should be our ioy for them:
and the greater that those benefits be, the more should we rejoice in them, and the more should be our joy for them:
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or else we cannot be so thankefull vnto God for them, as we ought.
or Else we cannot be so thankful unto God for them, as we ought.
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VVee should not then be so carelesse, that we should not marke the common benefits of our time;
We should not then be so careless, that we should not mark the Common benefits of our time;
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nor so blockish and hard hearted, that in marking of them, we should not reioyce in them.
nor so blockish and hard hearted, that in marking of them, we should not rejoice in them.
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For we see, that the seruants of God in their seuerall ages and times, haue not onely greatly reioyced in the common benefits of the Church and Commonwealth, wherein they haue had their part with the rest of their brethren;
For we see, that the Servants of God in their several ages and times, have not only greatly rejoiced in the Common benefits of the Church and Commonwealth, wherein they have had their part with the rest of their brothers;
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but they haue openly professed it, to the glorie of God, and the good example of others:
but they have openly professed it, to the glory of God, and the good Exampl of Others:
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As when they returned from the captiuitie of Babylon, where they had beene long, not onely in a strange countrey, but vnder idolaters;
As when they returned from the captivity of Babylon, where they had been long, not only in a strange country, but under Idolaters;
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now, when they come home, and haue the freedome of their conscience in Gods seruice,
now, when they come home, and have the freedom of their conscience in God's service,
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and that in their own countrey, they were not onely filled with ioy, but they speak of it among themselues to their mutuall comfort:
and that in their own country, they were not only filled with joy, but they speak of it among themselves to their mutual Comfort:
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and as when they went out, they wept, and were touched with the common miserie of that time,
and as when they went out, they wept, and were touched with the Common misery of that time,
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and put away all tokens of ioy from them.
and put away all tokens of joy from them.
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(For by the waters of Babylon they hanged their harpes vpon the willowes, and said, that they would not sing the Lords song in a strange land:) so in their returne they speake otherwise of themselues: (For by the waters of Babylon they hanged their harps upon the willows, and said, that they would not sing the lords song in a strange land:) so in their return they speak otherwise of themselves:
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for as the benefit was so great and so vnlooked for of many, That when the Lord brought againe the captiuitie of Sion, they were like them that dreame:
for as the benefit was so great and so unlooked for of many, That when the Lord brought again the captivity of Sion, they were like them that dream:
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so their ioy was so great, that they say, Then was our mouth filled with laughter, and our tongue with ioy:
so their joy was so great, that they say, Then was our Mouth filled with laughter, and our tongue with joy:
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and they say, The Lord hath done great things for vs, whereof we reioyce.
and they say, The Lord hath done great things for us, whereof we rejoice.
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The Lord hath vouchsafed vs and our forefathers the like mercie, in deliuering vs long ago from the tyrannie of the Pope, and of his idolatrie,
The Lord hath vouchsafed us and our Forefathers the like mercy, in delivering us long ago from the tyranny of the Pope, and of his idolatry,
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and giuen vs this freedome of the gospell in our owne countrey:
and given us this freedom of the gospel in our own country:
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we must so consider of it, That as those holy men that wanted it, so prayed for it, that they might reioyce (as this people doth here,
we must so Consider of it, That as those holy men that wanted it, so prayed for it, that they might rejoice (as this people does Here,
pns12 vmb av vvi pp-f pn31, cst p-acp d j n2 cst vvd pn31, av vvd p-acp pn31, cst pns32 vmd vvi (c-acp d n1 vdz av,
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for another benefit:) so now we that haue it, might reioyce in it indeed,
for Another benefit:) so now we that have it, might rejoice in it indeed,
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and not to be so sencelesse and void of feeling, as many are, not at all or very little to be mooued with so great cause of ioy.
and not to be so senseless and void of feeling, as many Are, not At all or very little to be moved with so great cause of joy.
cc xx pc-acp vbi av j cc j pp-f n1, c-acp d vbr, xx p-acp d cc av j pc-acp vbi vvn p-acp av j n1 pp-f n1.
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The like may be said of all other common benefits whatsoeuer:
The like may be said of all other Common benefits whatsoever:
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as when Salomon was appointed to be king in his father Dauids roome, and this was done with the common consent of all the nobles and chiefe men of the realme, it is said, they gaue thankes vnto God, and were exceedingly glad.
as when Solomon was appointed to be King in his father David room, and this was done with the Common consent of all the Nobles and chief men of the realm, it is said, they gave thanks unto God, and were exceedingly glad.
c-acp c-crq np1 vbds vvn pc-acp vbi n1 p-acp po31 n1 npg1 n1, cc d vbds vdn p-acp dt j n1 pp-f d dt n2-j cc j-jn n2 pp-f dt n1, pn31 vbz vvn, pns32 vvd n2 p-acp np1, cc vbdr av-vvg j.
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For Dauid said vnto them, Now blesse the Lord your God: For David said unto them, Now bless the Lord your God:
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and all the congregation blessed the Lord God of their fathers, and bowed down their heads,
and all the congregation blessed the Lord God of their Father's, and bowed down their Heads,
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and worshipped the Lord, and the king. And they did eat and drinke before the Lord the same day with great ioy:
and worshipped the Lord, and the King. And they did eat and drink before the Lord the same day with great joy:
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and they made Salomon the sonne of Dauid king the second time. and they made Solomon the son of David King the second time.
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So this great benefit, to haue one good prince to succeed another peaceably, was vnto them matters of great ioy.
So this great benefit, to have one good Prince to succeed Another peaceably, was unto them matters of great joy.
av d j n1, pc-acp vhi crd j n1 pc-acp vvi j-jn av-j, vbds p-acp pno32 n2 pp-f j n1.
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In which respect we haue no lesse cause to reioyce than they, that after the death of our late Soueraigne Queene Elizabeth, of blessed memorie, by whom we did enioy many great benefits, who did restore religion,
In which respect we have no less cause to rejoice than they, that After the death of our late Sovereign Queen Elizabeth, of blessed memory, by whom we did enjoy many great benefits, who did restore Religion,
p-acp r-crq n1 pns12 vhb dx dc n1 pc-acp vvi cs pns32, cst p-acp dt n1 pp-f po12 j n-jn n1 np1, pp-f j-vvn n1, p-acp ro-crq pns12 vdd vvi d j n2, r-crq vdd vvi n1,
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and tooke order for the seruice & seruants of the Lord (as Dauid did) we haue one in Gods great mercie to succeed, that maintaineth the Gospell:
and took order for the service & Servants of the Lord (as David did) we have one in God's great mercy to succeed, that maintaineth the Gospel:
cc vvd n1 p-acp dt n1 cc n2 pp-f dt n1 (c-acp np1 vdd) pns12 vhb crd p-acp npg1 j n1 pc-acp vvi, cst vvz dt n1:
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and that he is peaceably come to the Crowne (as Salomon was then) so that neither we are fallen into the hands of our enemies,
and that he is peaceably come to the Crown (as Solomon was then) so that neither we Are fallen into the hands of our enemies,
cc cst pns31 vbz av-j vvn p-acp dt n1 (c-acp np1 vbds av) av cst d pns12 vbr vvn p-acp dt n2 pp-f po12 n2,
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nor giuen vp vnto Popish idolatrie (as both of them were greatly feared.) But as this benefit was greatly desired of many before,
nor given up unto Popish idolatry (as both of them were greatly feared.) But as this benefit was greatly desired of many before,
ccx j-vvn a-acp p-acp j n1 (c-acp d pp-f pno32 vbdr av-j vvn.) cc-acp c-acp d n1 vbds av-j vvn pp-f d a-acp,
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and they thought that then they would reioice, and otherwise they could not:
and they Thought that then they would rejoice, and otherwise they could not:
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so we that enioy it, must reioyce in it, and so consider of the greatnesse of it, that our hearts may be made glad with it:
so we that enjoy it, must rejoice in it, and so Consider of the greatness of it, that our hearts may be made glad with it:
av pns12 cst vvb pn31, vmb vvi p-acp pn31, cc av vvb pp-f dt n1 pp-f pn31, cst po12 n2 vmb vbi vvn j p-acp pn31:
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and that wee may eat and drinke before the Lord, and vse other of his benefits,
and that we may eat and drink before the Lord, and use other of his benefits,
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as in his presence, with great ioy.
as in his presence, with great joy.
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So is it said afterwards in the dayes of this Salomon, when he had builded and made an end of the temple of the Lord,
So is it said afterwards in the days of this Solomon, when he had built and made an end of the temple of the Lord,
np1 vbz pn31 vvn av p-acp dt n2 pp-f d np1, c-crq pns31 vhd vvn cc vvd dt n1 pp-f dt n1 pp-f dt n1,
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and had with solemne prayers and sacrifices dedicated it vnto his seruice, all the people of the land that came vp to Ierusalem to the dedication of that house (when all things were finished) The king sent away into their tents ioyous and with glad hearts, because of the goodnesse that the Lord had done for Dauid,
and had with solemn Prayers and Sacrifices dedicated it unto his service, all the people of the land that Come up to Ierusalem to the dedication of that house (when all things were finished) The King sent away into their tents joyous and with glad hearts, Because of the Goodness that the Lord had done for David,
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and for Salomon, and for Israel his people. and for Solomon, and for Israel his people.
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Thus they reioyced againe in this great blessing, that God had set vp the place to his worship among them,
Thus they rejoiced again in this great blessing, that God had Set up the place to his worship among them,
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so that all knew whether to resort vnto it:
so that all knew whither to resort unto it:
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In regard whereof we haue as great cause to reioyce at this time, as they had then;
In regard whereof we have as great cause to rejoice At this time, as they had then;
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for God hath giuen vs his holy word and Gospell, and we haue publike places appointed euery where, whether we & all the people may resort with the freedome of our consciences to serue God,
for God hath given us his holy word and Gospel, and we have public places appointed every where, whither we & all the people may resort with the freedom of our Consciences to serve God,
p-acp np1 vhz vvn pno12 po31 j n1 cc n1, cc pns12 vhb j n2 vvn d c-crq, cs pns12 cc d dt n1 vmb vvi p-acp dt n1 pp-f po12 n2 pc-acp vvi np1,
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and we are not by the grace of God vnprouided for this way:
and we Are not by the grace of God unprovided for this Way:
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let vs doe as this people did here, consider of it, as a matter of great ioy.
let us do as this people did Here, Consider of it, as a matter of great joy.
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And truly so it is, if we doe rightly weigh and esteeme of it:
And truly so it is, if we do rightly weigh and esteem of it:
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for what I pray you, would our forefathers haue giuen, to inioy these great benefits that we doe? and how comfortable would they haue thought their times to haue bene, in respect of that they were then,
for what I pray you, would our Forefathers have given, to enjoy these great benefits that we do? and how comfortable would they have Thought their times to have be, in respect of that they were then,
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if they might haue had them, as wee haue? I meane, this libertie and freedome from persecution:
if they might have had them, as we have? I mean, this liberty and freedom from persecution:
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this good gouernment, and peaceable inioying of all that we haue, especially the puritie of the Gospell,
this good government, and peaceable enjoying of all that we have, especially the purity of the Gospel,
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and the peace of the Church.
and the peace of the Church.
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And if any one of them seuerally be sufficient cause of ioy, then all of them together a great deale more:
And if any one of them severally be sufficient cause of joy, then all of them together a great deal more:
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let vs then seeing we haue them, not loose the comfort of them, but so esteeme of them,
let us then seeing we have them, not lose the Comfort of them, but so esteem of them,
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and so consider of them as causes of great ioy, as in their owne nature they are.
and so Consider of them as Causes of great joy, as in their own nature they Are.
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And as we ought to doe thus at all times, so especially and most of all, we had need to doe it in the time of any sorrow or griefe, that thereby we might beare the same so much the more easely,
And as we ought to do thus At all times, so especially and most of all, we had need to do it in the time of any sorrow or grief, that thereby we might bear the same so much the more Easily,
cc c-acp pns12 vmd pc-acp vdi av p-acp d n2, av av-j cc av-ds pp-f d, pns12 vhd n1 pc-acp vdi pn31 p-acp dt n1 pp-f d n1 cc n1, cst av pns12 vmd vvi dt d av av-d dt av-dc av-j,
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when in so many great benefits we shall see what great ioy we haue.
when in so many great benefits we shall see what great joy we have.
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And truly if we could come to this, as we ought, we should find, that though many times for this and that, And truly if we could come to this, as we ought, we should find, that though many times for this and that,
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and such things as doe befall vs, we haue cause to sorrow; yet for these and such like we haue againe cause of ioy:
and such things as do befall us, we have cause to sorrow; yet for these and such like we have again cause of joy:
cc d n2 c-acp vdb vvi pno12, pns12 vhb n1 p-acp n1; av p-acp d cc d av-j pns12 vhb av n1 pp-f n1:
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and so it might happily come to passe, that we setting the one against the other, we might easily ouercome at the least the extremity of griefe,
and so it might happily come to pass, that we setting the one against the other, we might Easily overcome At the least the extremity of grief,
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and find fault with our selues for being grieued too much, and say as Dauid did to himselfe, Why art thou cast downe my soule? and why art thou disquieted within me? wait on God,
and find fault with our selves for being grieved too much, and say as David did to himself, Why art thou cast down my soul? and why art thou disquieted within me? wait on God,
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for I will yet giue him thankes, he is my present helpe, and my God. for I will yet give him thanks, he is my present help, and my God.
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So we might say to our selues, why am I thus grieued? haue I not these and these causes of ioy? And so though all griefe be not taken cleane away from vs,
So we might say to our selves, why am I thus grieved? have I not these and these Causes of joy? And so though all grief be not taken clean away from us,
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yet at the least it should by this be so moderated and mitigated, as the furious spirit of Saul was with the pleasant musicke of Dauid, that it might be tollerably and in some good sort borne.
yet At the least it should by this be so moderated and mitigated, as the furious Spirit of Saul was with the pleasant music of David, that it might be tolerably and in Some good sort born.
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VVhen as it should be with vs, as it was with them that built the second Temple at Ierusalem, where some wept, When as it should be with us, as it was with them that built the second Temple At Ierusalem, where Some wept,
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and some reioyced, and so among the people there was ioy and sorrow mingled together.
and Some rejoiced, and so among the people there was joy and sorrow mingled together.
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Many of the Priests and of the Leuites, and of the chiefe fathers, auncient men, which had seene the first house (when the foundation of this house was layd before their eyes) wept with a loud voice, Many of the Priests and of the Levites, and of the chief Father's, ancient men, which had seen the First house (when the Foundation of this house was laid before their eyes) wept with a loud voice,
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and many shouted aloud for ioy:
and many shouted aloud for joy:
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So that the people could not discerne the sound of the shout for ioy, from the noise of the weeping of the people;
So that the people could not discern the found of the shout for joy, from the noise of the weeping of the people;
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for the people shouted with a loud cry, and the noyse was heard far off. for the people shouted with a loud cry, and the noise was herd Far off.
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Some here wept because they had no more, and some reioyced because they had so much;
some Here wept Because they had no more, and Some rejoiced Because they had so much;
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and they could not tell which of them was the greatest, the noyse of them that mourned,
and they could not tell which of them was the greatest, the noise of them that mourned,
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or the noyse of them that reioyced.
or the noise of them that rejoiced.
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So it might come to passe that in the middest of our sorrow there might be some ioy:
So it might come to pass that in the midst of our sorrow there might be Some joy:
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and our ioy might be as great as our griefe;
and our joy might be as great as our grief;
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and so much the greater, by how much the cause of the one is greater than the other:
and so much the greater, by how much the cause of the one is greater than the other:
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and thus when we began to be sorowfull, we might also begin to reioyce.
and thus when we began to be sorrowful, we might also begin to rejoice.
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For it is said in a song of one of the confessors of the Church (who desired to haue bene a Martyr) Some men for sudden ioy doe weepe,
For it is said in a song of one of the Confessors of the Church (who desired to have be a Martyr) some men for sudden joy do weep,
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and some in sorrow sing, &c. Betwixt them both (saith he) will I begin, &c. meaning, that he would so sorrow for his sinnes, that he would reioyce in Christ, in whom he saw more cause to reioyce,
and Some in sorrow sing, etc. Betwixt them both (Says he) will I begin, etc. meaning, that he would so sorrow for his Sins, that he would rejoice in christ, in whom he saw more cause to rejoice,
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than he could see of sorrow in himselfe: and so he would begin betweene both, and that did make a very good meane.
than he could see of sorrow in himself: and so he would begin between both, and that did make a very good mean.
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So must wee doe, think as well what cause we haue of ioy, as we do of our sorrow;
So must we do, think as well what cause we have of joy, as we do of our sorrow;
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& so neither reioyce without sorrow when there is cause, nor sorrow without ioy, when there is cause of both,
& so neither rejoice without sorrow when there is cause, nor sorrow without joy, when there is cause of both,
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but as he said, begin betweene both.
but as he said, begin between both.
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And let vs be willing to do thus the rather, because few haue any care at all to doe it, as they ought:
And let us be willing to do thus the rather, Because few have any care At all to do it, as they ought:
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whereby it commeth to passe that they loose the fruits and comfort of these benefits:
whereby it comes to pass that they lose the fruits and Comfort of these benefits:
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and though they haue them, yet they are not so comfortable vnto them, as they might be. and though they have them, yet they Are not so comfortable unto them, as they might be.
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For these things that we haue spoken of, namely, the common benefit of peace, and good gouernment,
For these things that we have spoken of, namely, the Common benefit of peace, and good government,
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and the Gospell, are common to all in our time, as well as to our selues:
and the Gospel, Are Common to all in our time, as well as to our selves:
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but how few doe truely reioyce before the Lord in them? or in the causes of their ioy, doe at any time thinke or consider of them? or when they would make themselues merry, do enter into the serious consideration of these causes of ioy? but what is the cause of it? Surely they neither haue prayed vnto God for them (as this people did here for this that they speake of) neither haue they esteemed of them,
but how few do truly rejoice before the Lord in them? or in the Causes of their joy, do At any time think or Consider of them? or when they would make themselves merry, do enter into the serious consideration of these Causes of joy? but what is the cause of it? Surely they neither have prayed unto God for them (as this people did Here for this that they speak of) neither have they esteemed of them,
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as of great befits (as they did of this, that they prayed for) and so they cannot reioyce in them, as they should:
as of great befits (as they did of this, that they prayed for) and so they cannot rejoice in them, as they should:
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and by that meanes also it commeth to passe, that they cannot be so thankfull to God for them,
and by that means also it comes to pass, that they cannot be so thankful to God for them,
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as they ought, and as others are. For these two goe together, and cannot be seuered;
as they ought, and as Others Are. For these two go together, and cannot be severed;
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To reioyce in Gods benefits, and to be thankefull for them: so that the more we reioyce, the more thankefull should we be:
To rejoice in God's benefits, and to be thankful for them: so that the more we rejoice, the more thankful should we be:
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and the want of ioy in Gods benefits, is the cause of vnthankefulnesse for them.
and the want of joy in God's benefits, is the cause of unthankfulness for them.
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As wee see here also, that in this verse they are ioyned together, when they say, That we might reioyce in thy saluation,
As we see Here also, that in this verse they Are joined together, when they say, That we might rejoice in thy salvation,
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and set vp our banners in the name of our God: and Set up our banners in the name of our God:
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as we shall hereafter see by the grace of God, out of these words, VVhat should be the fruit of all true ioy in Gods benefits (wherby this ioy of the holy Ghost differeth from all carnall and worldly ioy) euen thankesgiuing to God, who hath bestowed them vpon vs,
as we shall hereafter see by the grace of God, out of these words, What should be the fruit of all true joy in God's benefits (whereby this joy of the holy Ghost differeth from all carnal and worldly joy) even thanksgiving to God, who hath bestowed them upon us,
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and in them hath giuen vs so great cause of ioy.
and in them hath given us so great cause of joy.
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And as all common benefits are causes of ioy, euen as this people professe here, That if God bestow this vpon them, they shall reioyce in it: And as all Common benefits Are Causes of joy, even as this people profess Here, That if God bestow this upon them, they shall rejoice in it:
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so are also all priuat blessings so many causes of ioy to all those that enioy them:
so Are also all private blessings so many Causes of joy to all those that enjoy them:
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whether they bee vpon their soules or bodies, for this life or the life to come, vpon themselues or any of theirs.
whither they be upon their Souls or bodies, for this life or the life to come, upon themselves or any of theirs.
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And as the things, that they inioy, are more and greater than others haue, so they ought to confesse, that God hath in this vale of miserie giuen them so much cause of ioy.
And as the things, that they enjoy, Are more and greater than Others have, so they ought to confess, that God hath in this vale of misery given them so much cause of joy.
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For who is he or she, or where are they, that being in neuer so meane an estate, doe not inioy many great benefits from God? as life,
For who is he or she, or where Are they, that being in never so mean an estate, do not enjoy many great benefits from God? as life,
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and health, libertie, conuenient food, lodging, rayment, for which they haue cause to reioyce:
and health, liberty, convenient food, lodging, raiment, for which they have cause to rejoice:
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but especially if they haue faith and repentance, and the peace of conscience, and assurance of the forgiuenesse of their sinnes, but especially if they have faith and Repentance, and the peace of conscience, and assurance of the forgiveness of their Sins,
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and hope of saluation, what cause haue they then to reioyce, though they were in neuer so great want besides? Therefore in their poore estates they must so cōsider of their wants,
and hope of salvation, what cause have they then to rejoice, though they were in never so great want beside? Therefore in their poor estates they must so Consider of their Wants,
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as that they doe not forget Gods benefits, which may make them to reioyce euen in their pouertie, and in their affliction.
as that they do not forget God's benefits, which may make them to rejoice even in their poverty, and in their affliction.
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So that as the Prophet Elisha said to his seruant, who was in great feare,
So that as the Prophet Elisha said to his servant, who was in great Fear,
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and cried out, when he saw the great host of armed men which the king of Aram had sent, to take them at Dotham, Feare not, for there are more with vs, than against vs:
and cried out, when he saw the great host of armed men which the King of Aram had sent, to take them At Dotham, fear not, for there Are more with us, than against us:
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(for God had sent horses and chariots of fire to defend them.) So euerie one may say,
(for God had sent Horses and chariots of fire to defend them.) So every one may say,
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when his estate is at the hardest, that there is more with him, than is against him:
when his estate is At the Hardest, that there is more with him, than is against him:
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that is, that he hath more benefits, and so more causes of ioy, than crosses, and so in them causes of sorrow.
that is, that he hath more benefits, and so more Causes of joy, than Crosses, and so in them Causes of sorrow.
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For if we doe but liue especially in these dayes to serue God, and to saue our own soules, it is better than the estate of many nobles and princes in other parts of the world, that haue not these meanes of their saluation that we haue and may haue,
For if we do but live especially in these days to serve God, and to save our own Souls, it is better than the estate of many Nobles and Princes in other parts of the world, that have not these means of their salvation that we have and may have,
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and in that measure, and with that peace and freedome that we haue them: in which respect, the estate of the poorest is better, if they doe see it,
and in that measure, and with that peace and freedom that we have them: in which respect, the estate of the Poorest is better, if they do see it,
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and can so consider of it, than not onely of many nobles, but of the great Turke himselfe,
and can so Consider of it, than not only of many Nobles, but of the great Turk himself,
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& of the Emperor, yea, the Pope himselfe, who taketh himselfe to be king & prince of the whole world.
& of the Emperor, yea, the Pope himself, who Takes himself to be King & Prince of the Whole world.
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For that which Dauid saith of himself, is true of all, if they could so esteeme of it:
For that which David Says of himself, is true of all, if they could so esteem of it:
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A day in thy courts, is better than a thousand otherwhere: A day in thy Courts, is better than a thousand otherwhere:
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I had rather be a dore-keeper in the house of my God, than to dwell in the tabernacles of wickednesse:
I had rather be a doorkeeper in the house of my God, than to dwell in the Tabernacles of wickedness:
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for the Lord God is the sunne and shield vnto vs: the Lord will giue grace and glory:
for the Lord God is the sun and shield unto us: the Lord will give grace and glory:
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and no good thing will he withhold from them that walke vprightly. and no good thing will he withhold from them that walk uprightly.
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Therefore when any of you shall be in such a case, that you shall spend away the whole day in sorrow,
Therefore when any of you shall be in such a case, that you shall spend away the Whole day in sorrow,
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and then at night lie downe in heauinesse, as wanting many things necessarie, both for food and raiment,
and then At night lie down in heaviness, as wanting many things necessary, both for food and raiment,
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for lodging and firing, besides health & countenance, which others haue in great measure, and yet little pitie those that haue not,
for lodging and firing, beside health & countenance, which Others have in great measure, and yet little pity those that have not,
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like vnto that rich glutton, that in his great aboundance had no compassion of poore Lazarus; then consider I pray you for the loue of Christ,
like unto that rich glutton, that in his great abundance had no compassion of poor Lazarus; then Consider I pray you for the love of christ,
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and for your owne consolation, how many benefits you enioy:
and for your own consolation, how many benefits you enjoy:
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looke into your soule, meditate vpon the graces of God in it, if you haue any, thinke vpon faith, hope, look into your soul, meditate upon the graces of God in it, if you have any, think upon faith, hope,
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and charitie, with the feare of God, and such like, which the Lord in mercie hath bestowed vpon you; and reioyce in them.
and charity, with the Fear of God, and such like, which the Lord in mercy hath bestowed upon you; and rejoice in them.
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Be not stil harping all of one string, of your wants, for that will giue you but one tune of sorrow. But as Dauid sayth;
Be not still harping all of one string, of your Wants, for that will give you but one tune of sorrow. But as David say;
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I will sing Mercie and Iudgement, vnto thee O Lord will I sing: I will sing Mercy and Judgement, unto thee Oh Lord will I sing:
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So let vs haue two strings at the least to our harpe, one, of our wants; and another of Gods benefits:
So let us have two strings At the least to our harp, one, of our Wants; and Another of God's benefits:
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that is, consider you as well of Gods benefits, as of his crosses, and more of them than of the other;
that is, Consider you as well of God's benefits, as of his Crosses, and more of them than of the other;
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because you had need to find out matter of ioy, the cause of sorrow will offer it selfe vnto you fast ynough.
Because you had need to find out matter of joy, the cause of sorrow will offer it self unto you fast enough.
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And therefore if the string of your sorrow be somewhat too high, let it downe lower,
And Therefore if the string of your sorrow be somewhat too high, let it down lower,
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and stretch vp the cord of your ioy one note higher;
and stretch up the cord of your joy one note higher;
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that is, thinke more of the causes of your ioy, and lesse of the causes of your sorrow:
that is, think more of the Causes of your joy, and less of the Causes of your sorrow:
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and thus your instrument shall well accord, and make good musicke, which was too dolefull and vntunable before.
and thus your Instrument shall well accord, and make good music, which was too doleful and untunable before.
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And thus the more cunning you are, and the more you can doe, the better harmonie shall you make to your selfe and others;
And thus the more cunning you Are, and the more you can do, the better harmony shall you make to your self and Others;
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that is, the more you shall reioyce euen then, when to the worldward you haue cause of nothing but sorrow.
that is, the more you shall rejoice even then, when to the worldward you have cause of nothing but sorrow.
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Thus shall it come to passe, That as Paule and Silas after extreame whipping being cast into prison, Thus shall it come to pass, That as Paul and Silas After extreme whipping being cast into prison,
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and into a dungeon, and had their feet made fast in the stockes, did sing Psalmes vnto God at midnight: and into a dungeon, and had their feet made fast in the stocks, did sing Psalms unto God At midnight:
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so shall you reioyce in the middest of your affliction, be it neuer so great. For they at this present not only or not so much considered their imprisonment, beating,
so shall you rejoice in the midst of your affliction, be it never so great. For they At this present not only or not so much considered their imprisonment, beating,
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and stocking (which did minister nothing to them but matter of griefe) but rather other great benefits and fauours of God, which with them they enioyed:
and stocking (which did minister nothing to them but matter of grief) but rather other great benefits and favours of God, which with them they enjoyed:
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and so must you doe likewise, consider the one as well as the other. So shall not onely your selues haue comfort, but God shall haue prayse:
and so must you do likewise, Consider the one as well as the other. So shall not only your selves have Comfort, but God shall have praise:
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and for want of this wise consideration of both, neither haue you ioy in your selues,
and for want of this wise consideration of both, neither have you joy in your selves,
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nor God honour from you in that estate, though he hath giuen you sufficient cause of both.
nor God honour from you in that estate, though he hath given you sufficient cause of both.
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And as for the rich, what great cause of ioy they haue in the multitude of so many great benefits as they enioy, (of whom it may be truly said,
And as for the rich, what great cause of joy they have in the multitude of so many great benefits as they enjoy, (of whom it may be truly said,
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as the Apostle saith of the Gentiles, when he preached vnto them, That God had filled their hearts with food and gladnesse ) themselues do best know, I need say little or nothing to them.
as the Apostle Says of the Gentiles, when he preached unto them, That God had filled their hearts with food and gladness) themselves do best know, I need say little or nothing to them.
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So that in such an estate as many are in, if they cannot reioyce, but liue in heauinesse,
So that in such an estate as many Are in, if they cannot rejoice, but live in heaviness,
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and discontentedly, whereby they can neither serue God so cheerefully, nor praise him so continually, as they should;
and discontentedly, whereby they can neither serve God so cheerfully, nor praise him so continually, as they should;
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they are altogether vnworthie of all.
they Are altogether unworthy of all.
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I need not therefore say any thing to them, their owne eyes and hands, their backes and their bellies can tell them sufficiently, what cause they haue to reioyce:
I need not Therefore say any thing to them, their own eyes and hands, their backs and their bellies can tell them sufficiently, what cause they have to rejoice:
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their apparrell and their clothing, wherewith they are kept from cold, when others goe halfe naked & quake for cold, their food in aboundance, their apparel and their clothing, wherewith they Are kept from cold, when Others go half naked & quake for cold, their food in abundance,
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and of the best, both for necessitie and delight;
and of the best, both for necessity and delight;
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when others are pinched with hunger, haue but bread and drinke, and not ynough of that, who themselues and their children do eat by measure and by weight, to draw out their food at length:
when Others Are pinched with hunger, have but bred and drink, and not enough of that, who themselves and their children do eat by measure and by weight, to draw out their food At length:
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their soft and warme lodging, when others lie hard and cold, and scarcely can be warme all night.
their soft and warm lodging, when Others lie hard and cold, and scarcely can be warm all night.
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These and many things els can put them in mind, from day to night, and from night to day, what great cause they haue to reioyce aboue many others.
These and many things Else can put them in mind, from day to night, and from night to day, what great cause they have to rejoice above many Others.
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Let them then in the name of God so consider of them, that they may reioyce;
Let them then in the name of God so Consider of them, that they may rejoice;
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for God hath giuen them to them to that end:
for God hath given them to them to that end:
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as Salomon saith in the booke of the Preacher, That this is the fruit of all that a man can haue of all that he hath, to eat and to drinke,
as Solomon Says in the book of the Preacher, That this is the fruit of all that a man can have of all that he hath, to eat and to drink,
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and to reioyce in the blessings of God: and yet that also is the gift of God, as he confesseth there.and to rejoice in the blessings of God: and yet that also is the gift of God, as he Confesses there.
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Therefore they aboue all others must confesse, that God hath giuen them great cause of ioy:
Therefore they above all Others must confess, that God hath given them great cause of joy:
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and nothing can so befall them (vnlesse God take all away from them, as hee did from Iob ) but they must needs acknowledge, that still they haue cause to reioice.
and nothing can so befall them (unless God take all away from them, as he did from Job) but they must needs acknowledge, that still they have cause to rejoice.
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So that it is not onely lawfull for them, in and for these to reioice,
So that it is not only lawful for them, in and for these to rejoice,
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but it is necessarie that they should doe so, and it is required at their hands;
but it is necessary that they should do so, and it is required At their hands;
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insomuch, that if they were so blind, that they would not confesse, that they had great cause of ioy, all men would by the benefits which they enioy in great number, witnesse against them:
insomuch, that if they were so blind, that they would not confess, that they had great cause of joy, all men would by the benefits which they enjoy in great number, witness against them:
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and if they were so froward, that they would not reioice, all men would condemne them for it.
and if they were so froward, that they would not rejoice, all men would condemn them for it.
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And thus we see, that all sorts in respect of Gods benefits which he hath bestowed vpon them, haue cause to reioice.
And thus we see, that all sorts in respect of God's benefits which he hath bestowed upon them, have cause to rejoice.
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But what is to be done in this ioy, and for all these causes of ioy? it followeth in the next words of the text on this wise, And set vp our banners in the name of our God, that is, praise God for them: But what is to be done in this joy, and for all these Causes of joy? it follows in the next words of the text on this wise, And Set up our banners in the name of our God, that is, praise God for them:
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for we see here how they are ioyned together, That we may reioice in thy saluation,
for we see Here how they Are joined together, That we may rejoice in thy salvation,
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and set vp our banners in the name of the Lord our God. and Set up our banners in the name of the Lord our God.
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So they say, that this should be the fruit of their ioy, they would praise God in it, for the cause of it.
So they say, that this should be the fruit of their joy, they would praise God in it, for the cause of it.
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And this ought to be the fruit of true ioy in all men and for all things.
And this ought to be the fruit of true joy in all men and for all things.
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For as all good and godly sorrow should driue vs vnto prayer, that God might turne that away from vs,
For as all good and godly sorrow should driven us unto prayer, that God might turn that away from us,
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or remooue it, for which we doe sorrow:
or remove it, for which we do sorrow:
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so on the contrarie, all true and godly ioy should driue vs to thankesgiuing for that, which is the cause of our ioy.
so on the contrary, all true and godly joy should driven us to thanksgiving for that, which is the cause of our joy.
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And as herein, godly and wordly sorrow differ, that the one many times driueth to despaire,
And as herein, godly and wordly sorrow differ, that the one many times Driveth to despair,
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or causeth sicknesse, and so death in the end; the other causeth repentance, neuer to bee repented of;
or Causes sickness, and so death in the end; the other Causes Repentance, never to be repented of;
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and so prayer to God for the forgiuenesse of our sinnes, which haue iustly brought vpon vs that cause of sorrow.
and so prayer to God for the forgiveness of our Sins, which have justly brought upon us that cause of sorrow.
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So on the other side, herein godly ioy differeth from worldly ioy; the one, maketh a man secure, and to forget God, and to rest in himselfe,
So on the other side, herein godly joy differeth from worldly joy; the one, makes a man secure, and to forget God, and to rest in himself,
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and sometimes to be prophane, and to keep no measure in things, but to abuse that that he hath:
and sometime to be profane, and to keep no measure in things, but to abuse that that he hath:
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but the other inlargeth the heart to praise God, and maketh him to goe out of the things themselues, the causes of his ioy,
but the other enlargeth the heart to praise God, and makes him to go out of the things themselves, the Causes of his joy,
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vnto God, the author of them.
unto God, the author of them.
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And thus doth the Apostle very excellently by these fruits note out vnto vs true sorrow, and true ioy, when he saith:
And thus does the Apostle very excellently by these fruits note out unto us true sorrow, and true joy, when he Says:
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Is any among you afflicted? let him pray. Is any merrie? let him sing: Is any among you afflicted? let him pray. Is any merry? let him sing:
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where hee maketh prayer the fruit of sorrow in affliction; and thankesgiuing the fruit of ioy in Gods benefits.
where he makes prayer the fruit of sorrow in affliction; and thanksgiving the fruit of joy in God's benefits.
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And S. Paule doth shew vs at large the difference betweene the worldly ioy of the wicked,
And S. Paul does show us At large the difference between the worldly joy of the wicked,
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and the godly ioy of the righteous:
and the godly joy of the righteous:
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when he sayth to the Ephesians, Be not drunke with wine, wherein is excesse, but be fulfilled with the spirit, speaking vnto your selues in Psalmes and hymnes,
when he say to the Ephesians, Be not drunk with wine, wherein is excess, but be fulfilled with the Spirit, speaking unto your selves in Psalms and Hymns,
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and spirituall songs, singing and making melodie to the Lord in your hearts: and spiritual songs, singing and making melody to the Lord in your hearts:
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giuing thankes alwaies for all things vnto God, euen the father, in the name of our Lord Iesus Christ: giving thanks always for all things unto God, even the father, in the name of our Lord Iesus christ:
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wherein one kind (as in feasting) which is lawfull, and common to the good and bad,
wherein one kind (as in feasting) which is lawful, and Common to the good and bad,
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and which is an honest means to make men merry and glad, hee sheweth the diuersitie of the mirth of the one and of the other.
and which is an honest means to make men merry and glad, he shows the diversity of the mirth of the one and of the other.
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The men of this world they exceed, and fall into the abuse of Gods creatures, sometimes till they be drunken,
The men of this world they exceed, and fallen into the abuse of God's creatures, sometime till they be drunken,
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or haue surfeited, and so also giue themselues vnto that mirth which is excessiue and immoderat,
or have surfeited, and so also give themselves unto that mirth which is excessive and immoderate,
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and sometimes, yea commonly, ioyned with prophane scoffing or some wickednesse.
and sometime, yea commonly, joined with profane scoffing or Some wickedness.
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The children of God vsing his creatures soberly, and in his presence, euen at their feasts, doe thereby prouoke one another to prayse God,
The children of God using his creatures soberly, and in his presence, even At their feasts, do thereby provoke one Another to praise God,
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and make themselues merry in God, and as in his sight.
and make themselves merry in God, and as in his sighed.
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VVee see then what should be the fruit of our ioy in Gods benefits, namely, the prayse of God;
We see then what should be the fruit of our joy in God's benefits, namely, the praise of God;
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and to what end also hee giueth to vs so many things wherein we may reioyce,
and to what end also he gives to us so many things wherein we may rejoice,
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euen that he might haue the whole glorie and prayse of them.
even that he might have the Whole glory and praise of them.
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So that whether we be poore, or we be rich, haue we more, or haue we lesse to reioyce in, this must be the fruit of all, that we praise God for such things as make vs to reioyce.
So that whither we be poor, or we be rich, have we more, or have we less to rejoice in, this must be the fruit of all, that we praise God for such things as make us to rejoice.
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And so as there is none in the world, but hee hath some cause of ioy,
And so as there is none in the world, but he hath Some cause of joy,
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so the Lord looketh for continuall prayse at the hands of vs all:
so the Lord looks for continual praise At the hands of us all:
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but, as many haue more cause to reioyce than others, by reason of the manifold blessings which they enioy aboue them;
but, as many have more cause to rejoice than Others, by reason of the manifold blessings which they enjoy above them;
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so he looketh for more prayse and thankes at their hands, than of others, as there is good cause:
so he looks for more praise and thanks At their hands, than of Others, as there is good cause:
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For to whom much is giuen, of them much shall be required. For to whom much is given, of them much shall be required.
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VVhich if they doe not labour to performe, and profit by Gods benefits, and by their ioy in them to that end, it may come to passe, that the wicked may haue as much ioy in the things that they possesse, as themselues;
Which if they do not labour to perform, and profit by God's benefits, and by their joy in them to that end, it may come to pass, that the wicked may have as much joy in the things that they possess, as themselves;
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yea, the very vnreasonable creatures, and the brute beasts in their kind:
yea, the very unreasonable creatures, and the brutus beasts in their kind:
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for if our ioy end not in the prayse of God, what are we better for it than they? Therefore it is not ynough for a man to say, I liue merrily,
for if our joy end not in the praise of God, what Are we better for it than they? Therefore it is not enough for a man to say, I live merrily,
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and at my hearts ease, I haue many causes of ioy, I am void of sorrow and griefe, I haue nothing that doth trouble me, but am in continuall mirth:
and At my hearts ease, I have many Causes of joy, I am void of sorrow and grief, I have nothing that does trouble me, but am in continual mirth:
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it is not ynough (I say) to be in this estate, and thus to boast, and say;
it is not enough (I say) to be in this estate, and thus to boast, and say;
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but we must labour to be thankefull vnto God for it, who is the cause of it,
but we must labour to be thankful unto God for it, who is the cause of it,
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& let our ioy in these things lead vs vnto him:
& let our joy in these things led us unto him:
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then shall it appeare in truth, that our ioy is not so much carnall as spirituall, not altogether worldly, but heauenly.
then shall it appear in truth, that our joy is not so much carnal as spiritual, not altogether worldly, but heavenly.
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Thus haue the seruants of God behaued themselues in time past in the midst of their ioy:
Thus have the Servants of God behaved themselves in time passed in the midst of their joy:
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as that good king Iehoshaphat and his people, when God gaue them victorie ouer their enemies according to their prayer,
as that good King Jehoshaphat and his people, when God gave them victory over their enemies according to their prayer,
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euen ouer that great hoast of the Ammonites and the Moabites, and those of mount Seir, of whom it is thus written, That they destroyed one another.
even over that great host of the Ammonites and the Moabites, and those of mount Seir, of whom it is thus written, That they destroyed one Another.
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So that when Iudah came to Mizpeh in the wildernesse, they looked vnto the multitude, and behold the carkasses were fallen on the earth, and none escaped:
So that when Iudah Come to Mizpeh in the Wilderness, they looked unto the multitude, and behold the carcases were fallen on the earth, and none escaped:
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and when Iehoshaphat and his people came to take the spoile of them, they found among them in abundance both of substance,
and when Jehoshaphat and his people Come to take the spoil of them, they found among them in abundance both of substance,
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and also of bodies laden with pretious iewels, which they tooke for themselues, till they could cary no longer:
and also of bodies laden with precious Jewels, which they took for themselves, till they could carry no longer:
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for they were three dayes in gathering of the spoile, for it was much.
for they were three days in gathering of the spoil, for it was much.
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Then euery man of Iudah and Ierusalem returned with Iehoshaphat their head, to goe againe to Ierusalem with ioy,
Then every man of Iudah and Ierusalem returned with Jehoshaphat their head, to go again to Ierusalem with joy,
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for the Lord had made them to reioyce ouer their enemies. for the Lord had made them to rejoice over their enemies.
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Thus they reioyced greatly, as they had cause, both for the victory, and for the spoile:
Thus they rejoiced greatly, as they had cause, both for the victory, and for the spoil:
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but what followed vpon that? the praise of God:
but what followed upon that? the praise of God:
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for it is said in the verse going before, That in the fourth day they assembled themselues in the valley of Berachah;
for it is said in the verse going before, That in the fourth day they assembled themselves in the valley of Berachah;
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for there they blessed the Lord:
for there they blessed the Lord:
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therefore they called the name of the place, the valley of Berachah, that is, of blessing or praysing of God, vnto this day.
Therefore they called the name of the place, the valley of Berachah, that is, of blessing or praising of God, unto this day.
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So that as their ioy was great, so was their thankesgiuing and praise to God, great and famous,
So that as their joy was great, so was their thanksgiving and praise to God, great and famous,
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so that the place had the name of it.
so that the place had the name of it.
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And they did not tarrie vntill they came home to Ierusalem to giue thankes there, which yet it is most like that afterwards they did but euen in that place where God gaue them cause of ioy,
And they did not tarry until they Come home to Ierusalem to give thanks there, which yet it is most like that afterwards they did but even in that place where God gave them cause of joy,
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and whilest that lasted, that they might doe it the better.
and whilst that lasted, that they might do it the better.
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So we see that they practised that which is spoken of here, they so reioyced in the saluation that God gaue to the king,
So we see that they practised that which is spoken of Here, they so rejoiced in the salvation that God gave to the King,
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and to all the people, that they did set vp their banners in his name, when he had fulfilled their petitions which they had made vnto him before.
and to all the people, that they did Set up their banners in his name, when he had fulfilled their petitions which they had made unto him before.
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So must we also in all feares that we be in, when God shall deliuer vs out of them (as he did these) and so giue vs cause to reioyce, we must prayse his name for it, as they did.
So must we also in all fears that we be in, when God shall deliver us out of them (as he did these) and so give us cause to rejoice, we must praise his name for it, as they did.
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As for example, when it shall please God to put an end euery where vnto this great mortalitie of the pestilence, that hath a long time beene in many places of this land,
As for Exampl, when it shall please God to put an end every where unto this great mortality of the pestilence, that hath a long time been in many places of this land,
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and is still, then all shall haue cause to reioyce.
and is still, then all shall have cause to rejoice.
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But as we meet now from weeke to weeke, and from day to day to pray to God for it: But as we meet now from Week to Week, and from day to day to pray to God for it:
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so must wee then meet againe in the valley of Berachah, to prayse him for it, that is, we must publickely and often meet to giue thankes vnto him,
so must we then meet again in the valley of Berachah, to praise him for it, that is, we must publicly and often meet to give thanks unto him,
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and to set vp our banners in his name, that hath so gratiously fulfilled our petitions.
and to Set up our banners in his name, that hath so graciously fulfilled our petitions.
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And in the meane season, looke in how many feares we haue beene in, either of that,
And in the mean season, look in how many fears we have been in, either of that,
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or of any other thing, and haue escaped it, and so now we are glad; we must yeeld so many prayses vnto God for the same.
or of any other thing, and have escaped it, and so now we Are glad; we must yield so many praises unto God for the same.
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That vertuous woman Hannah, when she had by prayer obtained the benefit of a sonne, she greatly reioyced,
That virtuous woman Hannah, when she had by prayer obtained the benefit of a son, she greatly rejoiced,
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as she had cause, and as she confesseth her selfe, saying:
as she had cause, and as she Confesses her self, saying:
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My soule reioyceth in the Lord, my horne is exalted in the Lord, &c. Before that she was sad, My soul rejoices in the Lord, my horn is exalted in the Lord, etc. Before that she was sad,
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and wept, and could not eat her meat, nor hide her griefe, because her barrennesse was reprochfull vnto her:
and wept, and could not eat her meat, nor hide her grief, Because her Barrenness was reproachful unto her:
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but now she reioyceth, and in this ioy looketh vp to God, and prayseth him, saying, Mine heart reioyceth in the Lord:
but now she rejoices, and in this joy looks up to God, and Praiseth him, saying, Mine heart rejoices in the Lord:
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and she maketh a song of thankesgiuing vnto God, as appeareth by the wordes following. So must we doe in all the benefits that God bestoweth vpon vs;
and she makes a song of thanksgiving unto God, as appears by the words following. So must we do in all the benefits that God bestoweth upon us;
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I meane, not only reioyce in them as naturall men, but prayse God for them, as spirituall:
I mean, not only rejoice in them as natural men, but praise God for them, as spiritual:
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that so our ioy might be such as it should. Let vs then consider in the feare of God, how many times we haue reioyced,
that so our joy might be such as it should. Let us then Consider in the Fear of God, how many times we have rejoiced,
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and that with exceeding great ioy when, God hath had no praise nor thanks from vs at all:
and that with exceeding great joy when, God hath had no praise nor thanks from us At all:
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& know assuredly, that that ioy hath not bin rightly ordered; for God doth make vs reioice, not for our selues alone, but for himselfe also:
& know assuredly, that that joy hath not been rightly ordered; for God does make us rejoice, not for our selves alone, but for himself also:
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yea principally that he might be praysed for it. Therefore we must be carefull that these two goe together alwayes, namely, our owne reioycing, and the prayse of God.
yea principally that he might be praised for it. Therefore we must be careful that these two go together always, namely, our own rejoicing, and the praise of God.
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As the blessed virgin Marie doth ioyne them together in her song, My soule magnifieth the Lord,
As the blessed Virgae marry does join them together in her song, My soul magnifieth the Lord,
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and my spirit reioyceth in God my Sauiour: and my Spirit rejoices in God my Saviour:
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where she ioyneth her owne ioy with the praise of God, and maketh the one the cause of the other.
where she Joineth her own joy with the praise of God, and makes the one the cause of the other.
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So that whether wee ioy in the common benefits of our time, wee must prayse God for them,
So that whither we joy in the Common benefits of our time, we must praise God for them,
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as Iehoshaphat and his people did;
as Jehoshaphat and his people did;
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or wee reioyce in our priuat benefits, as Hannah and Marie did, we must prayse God for them:
or we rejoice in our private benefits, as Hannah and marry did, we must praise God for them:
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so shall our ioy be not onely comfortable to our selues, but acceptable vnto God, and profitable vnto others:
so shall our joy be not only comfortable to our selves, but acceptable unto God, and profitable unto Others:
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when as the more benefits that we haue, the more we reioyce: and the more we reioyce, the more thankefull are we to God for the same.
when as the more benefits that we have, the more we rejoice: and the more we rejoice, the more thankful Are we to God for the same.
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VVe doe not therefore find fault with myrth, we forbid not men to be merry; be it farre from vs, that we should be so Stoicall & seuere;
We do not Therefore find fault with mirth, we forbid not men to be merry; be it Far from us, that we should be so Stoical & severe;
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nay we exhort all men to it, and shew that they ought, when God giueth them cause:
nay we exhort all men to it, and show that they ought, when God gives them cause:
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only that kind of myrth is condemned in the Scripture, which tendeth to the dishonour of God,
only that kind of mirth is condemned in the Scripture, which tendeth to the dishonour of God,
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or when they fall into excesse:
or when they fallen into excess:
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or they cannot be merry, but they will be mad also, as we say, so that they throw firebrands and deadly things,
or they cannot be merry, but they will be mad also, as we say, so that they throw firebrands and deadly things,
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and say, They are but in sport, as Solomon speaketh of them: or that kind of myrth, wherein God hath no prayse at all;
and say, They Are but in sport, as Solomon speaks of them: or that kind of mirth, wherein God hath no praise At all;
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which is the best kind of myrth that the wicked, and men of this world haue.
which is the best kind of mirth that the wicked, and men of this world have.
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VVe allow of that, wherein God is praysed, and of that onely:
We allow of that, wherein God is praised, and of that only:
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for though we be not bound in all our myrth to sing Psalmes, neither indeed can we;
for though we be not bound in all our mirth to sing Psalms, neither indeed can we;
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yet after all our myrth, both for it, and for all causes of it, we should giue thankes vnto God.
yet After all our mirth, both for it, and for all Causes of it, we should give thanks unto God.
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But many are so farre from this, that they reioyce in such things, for which they cannot prayse God,
But many Are so Far from this, that they rejoice in such things, for which they cannot praise God,
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yea for such, which it is shame once to name; whom we leaue vnto God, that he may giue them better minds:
yea for such, which it is shame once to name; whom we leave unto God, that he may give them better minds:
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& others, though they haue cause of honest and lawfull ioy, yet they forget to be thankefull for it;
& Others, though they have cause of honest and lawful joy, yet they forget to be thankful for it;
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for whom let vs pray also, and for our selues, that we may so reioyce in all Gods benefits and ordinances,
for whom let us pray also, and for our selves, that we may so rejoice in all God's benefits and ordinances,
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& so vse them with ioy, that he may be praised for them. VVhich he also graunt vnto vs, for Iesus Christ his sake, Amen.
& so use them with joy, that he may be praised for them. Which he also grant unto us, for Iesus christ his sake, Amen.
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The seuenteenth Sermon vpon the fifth verse. That we may reioyce in thy saluation, &c. WE must consider who they be that speake thus, and of whom they speake it:
The Seventeenth Sermon upon the fifth verse. That we may rejoice in thy salvation, etc. WE must Consider who they be that speak thus, and of whom they speak it:
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they are the subiects that thus speake of their king: and they say, that they will reioyce, when God shall saue him:
they Are the Subjects that thus speak of their King: and they say, that they will rejoice, when God shall save him:
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so they speake not of themselues, but of him. Such then is and ought to be the vnity of the prince and the people,
so they speak not of themselves, but of him. Such then is and ought to be the unity of the Prince and the people,
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as of the members of the bodie and of the head: that they acknowledge the safegard of the king to be sufficient cause of their ioy.
as of the members of the body and of the head: that they acknowledge the safeguard of the King to be sufficient cause of their joy.
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VVe must then thus pray for the life and honour of our liege lord and Soueraine king, not as one a loofe off from vs, with whom we haue nothing to doe,
We must then thus pray for the life and honour of our liege lord and Sovereign King, not as one a loof off from us, with whom we have nothing to do,
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nor he with vs, and whose estate doth nothing concerne vs at all;
nor he with us, and whose estate does nothing concern us At all;
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but as one in whose life is our preseruation, and whose honour is our aduancement, in whose decay is our losse,
but as one in whose life is our preservation, and whose honour is our advancement, in whose decay is our loss,
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and in whose ouerthrow is our vtter ruine.
and in whose overthrow is our utter ruin.
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Therefore as wee must thinke that we should haue great cause to be sorrie, if any thing did befall his royall person otherwise than well;
Therefore as we must think that we should have great cause to be sorry, if any thing did befall his royal person otherwise than well;
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so that in his preseruation and prosperitie we haue alwayes cause to reioyce:
so that in his preservation and Prosperity we have always cause to rejoice:
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For we know (as the Apostle saith) that kings and princes are ministers of God for our wealth: For we know (as the Apostle Says) that Kings and Princes Are Ministers of God for our wealth:
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that is, they are called of God vnto those high places, not for themselues, but for the good of the people:
that is, they Are called of God unto those high places, not for themselves, but for the good of the people:
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therfore in their saluation we must reioyce, for it is ioyned with our owne wealth.
Therefore in their salvation we must rejoice, for it is joined with our own wealth.
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And Saint Paule vnto Timothie sheweth this point more fully, when he saith, That vnder them we lead a peaceable and quiet life, with all honesty and godlinesse:
And Saint Paul unto Timothy shows this point more Fully, when he Says, That under them we led a peaceable and quiet life, with all honesty and godliness:
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This benefit then we get by them, when they be good, we liue by their good gouernment, peaceably, honestly, and godlily:
This benefit then we get by them, when they be good, we live by their good government, peaceably, honestly, and godlily:
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which are three great benefits, and without the which our life were no life: therefore we must pray for them, that by them we might inioy these great benefits,
which Are three great benefits, and without the which our life were no life: Therefore we must pray for them, that by them we might enjoy these great benefits,
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and so reioyce in his preseruation by whose meanes we doe inioy them.
and so rejoice in his preservation by whose means we do enjoy them.
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For if the prince miscarie any waies, we are in danger to leese all our wealth,
For if the Prince miscarry any ways, we Are in danger to lose all our wealth,
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yea peace, and all honest and godly liuing.
yea peace, and all honest and godly living.
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For if there were no king at all, we may easily see in what lamentable estate we should be;
For if there were no King At all, we may Easily see in what lamentable estate we should be;
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when as it is sayd in the time of the Iudges, In those dayes there was no king in Israel,
when as it is said in the time of the Judges, In those days there was no King in Israel,
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but euery man did that which was good in his eyes: but every man did that which was good in his eyes:
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Thus would it be with vs, and with all people, euery man would do that, that seemed good in his owne eyes:
Thus would it be with us, and with all people, every man would do that, that seemed good in his own eyes:
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and then what confusion and disorder would there be in the world? what peace, what godlinesse,
and then what confusion and disorder would there be in the world? what peace, what godliness,
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or what honestie could there be among men? And this is not once but three times at the least set downe in that booke;
or what honesty could there be among men? And this is not once but three times At the least Set down in that book;
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in the beginning, middest, and endding of two notable and famous stories, which shew what kind of life was then amongst them,
in the beginning, midst, and ending of two notable and famous stories, which show what kind of life was then among them,
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euen such as was neither peaceable and quiet, nor honest, nor godly. The one is of the Leuits concubine abused and oppessed euen vnto death;
even such as was neither peaceable and quiet, nor honest, nor godly. The one is of the Leuits concubine abused and oppressed even unto death;
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& the other is of that idolatrie which began in the house of Micah, and so did spread it selfe ouer the whole tribe of Dan, and of the rest;
& the other is of that idolatry which began in the house of micah, and so did spread it self over the Whole tribe of Dan, and of the rest;
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besides that, the Leuites and ministers of God were neglected then, and not sufficiently prouided for:
beside that, the Levites and Ministers of God were neglected then, and not sufficiently provided for:
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in the narration of which, this is often interlaced as a graue sentence, shewing the cause of all that disorder:
in the narration of which, this is often interlaced as a graven sentence, showing the cause of all that disorder:
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In those dayes there was no king or supreame gouernour in Israel, and so euery man did that, which was good in his owne eyes: In those days there was no King or supreme governor in Israel, and so every man did that, which was good in his own eyes:
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as if it had beene sayd, Surely if they had had any good gouernour among them,
as if it had been said, Surely if they had had any good governor among them,
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and namely, one chiefe to ouersee and rule the rest, these abuses had neuer broken out,
and namely, one chief to oversee and Rule the rest, these Abuses had never broken out,
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or if they had, they should neuer haue growen to such an head.
or if they had, they should never have grown to such an head.
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Besides this, where there is a continuall succession of kings, yet euen in the change of them to death, without a speciall grace and blessing of God, there is great daunger of chaunge in the state of the people.
Beside this, where there is a continual succession of Kings, yet even in the change of them to death, without a special grace and blessing of God, there is great danger of change in the state of the people.
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Therefore all people had need to pray for the life, health, & preseruation of their kings, that so themselues might reioyce, as they doe here.
Therefore all people had need to pray for the life, health, & preservation of their Kings, that so themselves might rejoice, as they do Here.
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And for proofe of this, we may easily conceiue how the people of Israel did flourish,
And for proof of this, we may Easily conceive how the people of Israel did flourish,
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and abound in all things in the dayes of king Solomon, by that which is written of them:
and abound in all things in the days of King Solomon, by that which is written of them:
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he was a peaceable prince, and so the people had peace and wealth, For euery man did sit quietly vnder his vine and vnder his figge tree,
he was a peaceable Prince, and so the people had peace and wealth, For every man did fit quietly under his vine and under his fig tree,
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and none did raise them vp: and none did raise them up:
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and in his dayes siluer was as plentifull as the stones in the street, and Cedar in as great abundance as the wild figge trees which grow abundantly in the plaine:
and in his days silver was as plentiful as the stones in the street, and Cedar in as great abundance as the wild fig trees which grow abundantly in the plain:
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and such almost was our case all the dayes of our renowned and worthie Queene Elizabeth; for wee had peace,
and such almost was our case all the days of our renowned and worthy Queen Elizabeth; for we had peace,
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and wealth, with the Gospell also, in great abundance.
and wealth, with the Gospel also, in great abundance.
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But when Salomon died, what great alteration was there in the kingdome of Israel? when his sonne Rehoboham refused the auntient counsellors of his father,
But when Solomon died, what great alteration was there in the Kingdom of Israel? when his son Rehoboam refused the ancient counsellors of his father,
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and chose new in their roome, like to himselfe:
and chosen new in their room, like to himself:
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whereupon there grew a faction and diuision, first among the nobles, and then among the rest of the people:
whereupon there grew a faction and division, First among the Nobles, and then among the rest of the people:
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so that ten parts of his people fell cleane away from him, & from God too,
so that ten parts of his people fell clean away from him, & from God too,
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euen to idolatrie, and to the golden calues in Dan and Bethel: so that there was much warre betweene them, and bloodshed among them.
even to idolatry, and to the golden calves in Dan and Bethel: so that there was much war between them, and bloodshed among them.
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Now when all this fell out, how did they see by experience, that they had cause before to pray for the life of Salomon their king,
Now when all this fell out, how did they see by experience, that they had cause before to pray for the life of Solomon their King,
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as the chiefe and onely cause of their welfare and ioy? So we in like manner had great cause in this respect to pray for the life of our Queene,
as the chief and only cause of their welfare and joy? So we in like manner had great cause in this respect to pray for the life of our Queen,
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as we did, to preserue her both against forraine inuasions intended, and also secret treasons and practises at home:
as we did, to preserve her both against foreign invasions intended, and also secret treasons and practises At home:
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for in her life we had great cause of ioy.
for in her life we had great cause of joy.
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And in all deliuerances of her from danger (which were many and great) wee had cause still to reioyce:
And in all Deliverances of her from danger (which were many and great) we had cause still to rejoice:
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and so in her long life we did enioy the fruit of our prayers, for we did so much the more and longer reioyce in her,
and so in her long life we did enjoy the fruit of our Prayers, for we did so much the more and longer rejoice in her,
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and in all benefits which wee enioyed by her:
and in all benefits which we enjoyed by her:
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and we had iust cause to feare, that in her death we should haue had more cause of sorrow,
and we had just cause to Fear, that in her death we should have had more cause of sorrow,
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than by the grace and mercie of God we had.
than by the grace and mercy of God we had.
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But now we would be loath to haue any more changes on the sudden, and therefore we are to pray earnestly vnto God for this our Soueraigne King, Iames, by the grace of God king of England, Scotland, Fraunce,
But now we would be loath to have any more changes on the sudden, and Therefore we Are to pray earnestly unto God for this our Sovereign King, James, by the grace of God King of England, Scotland, France,
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and Ireland, defendor of the true auntient, Catholicke, and Apostolicke faith, and in all causes,
and Ireland, defendor of the true ancient, Catholic, and Apostolic faith, and in all Causes,
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as well Ecclesiasticall as Ciuill, and ouer all persons within these his realmes and dominions, next and immediatly vnder Christ Iesus supreme gouernour and iugde:
as well Ecclesiastical as Civil, and over all Persons within these his Realms and Dominions, next and immediately under christ Iesus supreme governor and Judge:
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we are to pray for his life, and for the life of the Queene, the Prince,
we Are to pray for his life, and for the life of the Queen, the Prince,
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and all their noble and worthy ofspring:
and all their noble and worthy offspring:
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and for his maiesties person, that God would saue him from his enemies (as we see, that he hath not wanted some in this short time of his raigne) that we might still reioyce.
and for his majesty's person, that God would save him from his enemies (as we see, that he hath not wanted Some in this short time of his Reign) that we might still rejoice.
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And we must be thus persuaded, that his saluation shall be still our ioy, as this people doth thus here thinke of Dauid their king.
And we must be thus persuaded, that his salvation shall be still our joy, as this people does thus Here think of David their King.
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Therefore as we desire the continuance of our ioy and comfort, so let vs still pray for the preseruation of his most excellent maiestie, the meanes and cause of it.
Therefore as we desire the Continuance of our joy and Comfort, so let us still pray for the preservation of his most excellent majesty, the means and cause of it.
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For that which is sayd of Nebuchadnezzar the king of Babylon, is true of all good kings,
For that which is said of Nebuchadnezzar the King of Babylon, is true of all good Kings,
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and namely of our soueraigne Lord King Iames most of all, He was like a goodly great tree, whose bowes were faire,
and namely of our sovereign Lord King James most of all, He was like a goodly great tree, whose bows were fair,
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and the fruit thereof much, and it was meat for all:
and the fruit thereof much, and it was meat for all:
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it made a shadow vnder it for the beasts of the field, and the foules of the heauen dwelt in the branches thereof,
it made a shadow under it for the beasts of the field, and the fowls of the heaven dwelled in the branches thereof,
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and all flesh fed of it. and all Flesh fed of it.
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So doe we vnder his gratious gouernment inioy defence and protection from all enemies, iniuries and wrongs,
So do we under his gracious government enjoy defence and protection from all enemies, injuries and wrongs,
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and it is as a shadow to vs against the scorching heat of the sunne:
and it is as a shadow to us against the scorching heat of the sun:
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and by his meanes we peaceably inioy the vse of all that we haue, both for meat and drinke,
and by his means we peaceably enjoy the use of all that we have, both for meat and drink,
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and all things needfull for the preseruation of this life, and so we (as it were) feed of his fruit.
and all things needful for the preservation of this life, and so we (as it were) feed of his fruit.
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Therefore we had need still to pray for his preseruation, not onely that all these great benefits might be continued,
Therefore we had need still to pray for his preservation, not only that all these great benefits might be continued,
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but that we might still reioyce in them, as now we doe:
but that we might still rejoice in them, as now we do:
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and let vs be persuaded, that as long as God shall preserue him out of the handes of his enemies,
and let us be persuaded, that as long as God shall preserve him out of the hands of his enemies,
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and prolong his life, so long shall we haue cause to reioyce.
and prolong his life, so long shall we have cause to rejoice.
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VVhat shall we thinke then of them that haue sought not the preseruation, but the vtter ruine and finall ouerthrow of their naturall princes, kings,
What shall we think then of them that have sought not the preservation, but the utter ruin and final overthrow of their natural Princes, Kings,
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and Queenes? as wee haue had too great experience of it in this land, both in the dayes of our late good Queene Elizabeth, especially,
and Queens? as we have had too great experience of it in this land, both in the days of our late good Queen Elizabeth, especially,
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and also in this short time of our now worthy king Iames: we must needs iudge of them not onely as traitours to their persons,
and also in this short time of our now worthy King James: we must needs judge of them not only as Traitors to their Persons,
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but as common enemies to all the people of this land;
but as Common enemies to all the people of this land;
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in that they haue sought to bereaue vs and them of the chiefest cause of our ioy, and so to cast vs into vntimely sorrow.
in that they have sought to bereave us and them of the chiefest cause of our joy, and so to cast us into untimely sorrow.
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For as there was great lamentation among the Iewes, and not without cause, at the death of that good and godly king Iosiah, so that Ieremie the Prophet trembled also,
For as there was great lamentation among the Iewes, and not without cause, At the death of that good and godly King Josiah, so that Ieremie the Prophet trembled also,
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and seemed to be the chiefe mourner:
and seemed to be the chief mourner:
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so had we no lesse cause to lament at the death of our noble & vertuous Queene,
so had we no less cause to lament At the death of our noble & virtuous Queen,
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and the ministers of the Gospell most of all, and all the vnfained professors of the same;
and the Ministers of the Gospel most of all, and all the unfeigned professors of the same;
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and should haue had a great deale more, if she had beene traitorously taken away before the full number of her dayes were expired, to the great disturbance of the whole Realme, according to the desperat and continual attempts of her enemies.
and should have had a great deal more, if she had been traitorously taken away before the full number of her days were expired, to the great disturbance of the Whole Realm, according to the desperate and continual attempts of her enemies.
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And so should we now still haue, if any such thing should be offered vnto his maiesties person.
And so should we now still have, if any such thing should be offered unto his majesty's person.
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Therefore we must iudge of them, as of our greatest enemies, who seeke to bring vpon vs a common sorrow before the time.
Therefore we must judge of them, as of our greatest enemies, who seek to bring upon us a Common sorrow before the time.
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But let vs lift vp, though not our hands, yet our voice against them, & pray vnto God still to disappoint them of their treasonable deuises and diuellish practises,
But let us lift up, though not our hands, yet our voice against them, & pray unto God still to disappoint them of their treasonable devises and devilish practises,
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and to preserue our king, and all his, that so we may still reioyce in their saluation,
and to preserve our King, and all his, that so we may still rejoice in their salvation,
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euen for Christ Iesus his sake. In thy saluation, &c.
even for christ Iesus his sake. In thy salvation, etc.
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As all subiects principally should by this example learne to pray for their kings, and all chiefe gouernours vnder them, That God would preserue and blesse them, that they might thēselues reioyce,
As all Subjects principally should by this Exampl Learn to pray for their Kings, and all chief Governors under them, That God would preserve and bless them, that they might themselves rejoice,
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because they be worthy instruments of Gods goodnesse vnto them; which is the thing that hath bin handled alreadie:
Because they be worthy Instruments of God's Goodness unto them; which is the thing that hath been handled already:
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so all inferiours may here see as in a glasse, what minds they should carry to all their superiours,
so all inferiors may Here see as in a glass, what minds they should carry to all their superiors,
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& those that God hath placed in any roume, of what kind so euer they be;
& those that God hath placed in any room, of what kind so ever they be;
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that they should bee persuaded, that in their preseruation and welfare consisteth their owne ioy and comfort:
that they should be persuaded, that in their preservation and welfare Consisteth their own joy and Comfort:
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and that they cannot miscarrie, or any ill befall them, but themselues must needs be sorrowfull, and that they cannot miscarry, or any ill befall them, but themselves must needs be sorrowful,
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and in that respect pray for them continually, be they neuer so meane.
and in that respect pray for them continually, be they never so mean.
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As with this mind & persuasion the people should pray for their minister's and teachers, who watch for their soules, and for the saluation of them, as the holy Apostle saith:
As with this mind & persuasion the people should pray for their minister's and Teachers, who watch for their Souls, and for the salvation of them, as the holy Apostle Says:
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For it is true that Christ saith of them, and was found most true in his owne person, That when the shepheard is smitten, the sheepe will be scattered:
For it is true that christ Says of them, and was found most true in his own person, That when the shepherd is smitten, the sheep will be scattered:
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that is, when God taketh them away, who are their guiders, the people are in daunger to fall into all kind of error, heresie,
that is, when God Takes them away, who Are their guiders, the people Are in danger to fallen into all kind of error, heresy,
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and sinne, and to be distracted & scattered among themselues, not onely in iudgement but in affection:
and sin, and to be distracted & scattered among themselves, not only in judgement but in affection:
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besides, they may want the comfort of Gods word, and of their praiers. So should all children be affected to their naturall parents, fathers & mothers;
beside, they may want the Comfort of God's word, and of their Prayers. So should all children be affected to their natural Parents, Father's & mother's;
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and also seruants to their masters and gouernours:
and also Servants to their Masters and Governors:
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That seeing God hath placed them ouer them for their good, and they inioy so many great benefis in their houses,
That seeing God hath placed them over them for their good, and they enjoy so many great benefits in their houses,
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and by their meanes, and so haue so many causes of reioycing from them & by them, they should pray for their liues, health,
and by their means, and so have so many Causes of rejoicing from them & by them, they should pray for their lives, health,
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and welfare, that they may reioyce there still, for they shall haue their part in it,
and welfare, that they may rejoice there still, for they shall have their part in it,
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and it shall bee the better for them.
and it shall be the better for them.
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And they must thinke before hand, that whē God takes them away, they shall haue great cause of sorrow:
And they must think before hand, that when God Takes them away, they shall have great cause of sorrow:
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as we see how greatly Ioseph lamented for his fathers death: as we see how greatly Ioseph lamented for his Father's death:
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who when he gaue vp the ghost, His sonne fell vpon his fathers face, & wept:
who when he gave up the ghost, His son fell upon his Father's face, & wept:
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& so he cōtinued mourning for him a long time:
& so he continued mourning for him a long time:
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& at his buriall there was such great mourning for him, that the place had the name of it.
& At his burial there was such great mourning for him, that the place had the name of it.
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And Esau the sonne of Izack, though he was a wicked & disobedient child, as appeareth in his storie, yea a prophane person (as the holy Ghost calleth him) yet he had so much grace in him (as we say) that hee thinketh of his fathers death before hand,
And Esau the son of Isaac, though he was a wicked & disobedient child, as appears in his story, yea a profane person (as the holy Ghost calls him) yet he had so much grace in him (as we say) that he Thinketh of his Father's death before hand,
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as of a time of sorrow and mourning, and so speaketh of it, saying, The dayes of mourning for my father will come shortly, that is, my father is old and will shortly die,
as of a time of sorrow and mourning, and so speaks of it, saying, The days of mourning for my father will come shortly, that is, my father is old and will shortly die,
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and then I must mourne for him:
and then I must mourn for him:
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which though hee spake with an ill mind, and to an ill end, (for in the hatred of his brother Iaakob he comforted himselfe, that he might shortly kill him,
which though he spoke with an ill mind, and to an ill end, (for in the hatred of his brother Jacob he comforted himself, that he might shortly kill him,
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when his father was dead) yet nature, & the good education which he had, had taught him to confesse, that when his father died, he should haue cause to mourne.
when his father was dead) yet nature, & the good education which he had, had taught him to confess, that when his father died, he should have cause to mourn.
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Therefore if there were no commaundement of God to bind them vnto it, or any other reason to persuade them, this were sufficient to mooue them to pray for the life and health of their parents, that themselues might still reioyce:
Therefore if there were no Commandment of God to bind them unto it, or any other reason to persuade them, this were sufficient to move them to pray for the life and health of their Parents, that themselves might still rejoice:
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and not be gracelesse, as to thinke, that if their fathers were dead, they should be merry,
and not be graceless, as to think, that if their Father's were dead, they should be merry,
cc xx vbi j, c-acp pc-acp vvi, cst cs po32 n2 vbdr j, pns32 vmd vbi j,
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& liue wel ynough, yea better than they do now, & so not to care whether they liue or die,
& live well enough, yea better than they do now, & so not to care whither they live or die,
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yea, to wish rather that they were dead than aliue;
yea, to wish rather that they were dead than alive;
uh, pc-acp vvi av-c cst pns32 vbdr j cs j;
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as there are too many such in the world, who in a wrong persuasion gape after their fathers death, as Absolon did:
as there Are too many such in the world, who in a wrong persuasion gape After their Father's death, as Absalom did:
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but God can well ynough disappoint thē of their long hope, as he did him.
but God can well enough disappoint them of their long hope, as he did him.
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But this doctrine is yet more generall, and doth concerne euery one of vs, and sheweth that wee ought to beare that affection of brotherly loue all of vs one towards another, that we should desire and pray for the good and welfare one of another, not onely, that they themselues, But this Doctrine is yet more general, and does concern every one of us, and shows that we ought to bear that affection of brotherly love all of us one towards Another, that we should desire and pray for the good and welfare one of Another, not only, that they themselves,
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but that wee might reioyce in that good, which God shall bestow vpon them at our prayers:
but that we might rejoice in that good, which God shall bestow upon them At our Prayers:
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and if we were thus affected in loue to the good one of another, then should we pray a great deale more often,
and if we were thus affected in love to the good one of Another, then should we pray a great deal more often,
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and more effectually than we doe. For this is that which the Apostle teacheth vnto the Romanes:
and more effectually than we do. For this is that which the Apostle Teaches unto the Romans:
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Be of like affection one to another, saith he:Be of like affection one to Another, Says he:
vbb pp-f j n1 pi p-acp n-jn, vvz pns31:
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and how, reioyce with them that reioyce, and weepe with them that weepe, where he would haue vs so affected with the estate of our brethrē, that if God blesseth them, we should reioyce with them;
and how, rejoice with them that rejoice, and weep with them that weep, where he would have us so affected with the estate of our brothers, that if God Blesses them, we should rejoice with them;
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if he afflict and punish them any way, we should sorrow with them:
if he afflict and Punish them any Way, we should sorrow with them:
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and so we should count their sorrow and ioy our owne, and therefore when they are in any destresse, we should pray for their deliuerance, that we might reioyce with them and in them.
and so we should count their sorrow and joy our own, and Therefore when they Are in any destresse, we should pray for their deliverance, that we might rejoice with them and in them.
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And truly if we come to pray for our brethren with this affection, (as our sauiour Christ hath taught vs, willing vs to say, Giue vs our daily bread, &c. so that we should pray for others as for our selues) we might obtaine great things for them.
And truly if we come to pray for our brothers with this affection, (as our Saviour christ hath taught us, willing us to say, Give us our daily bred, etc. so that we should pray for Others as for our selves) we might obtain great things for them.
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Therefore when we pray for any, let vs put their estate vpon vs, & be moued with it,
Therefore when we pray for any, let us put their estate upon us, & be moved with it,
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as though it were our owne, and so speake to God for them, as for our selues,
as though it were our own, and so speak to God for them, as for our selves,
c-acp cs pn31 vbdr po12 d, cc av vvb p-acp np1 p-acp pno32, c-acp p-acp po12 n2,
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and thinke, that if God shall blesse them, we shall reioyce.
and think, that if God shall bless them, we shall rejoice.
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And this measure of loue in prayer, the more that we can come vnto, the more assurance may we haue, that God will heare vs for them:
And this measure of love in prayer, the more that we can come unto, the more assurance may we have, that God will hear us for them:
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nay indeed without it we can haue little or none at all, that God will heare vs for any.
nay indeed without it we can have little or none At all, that God will hear us for any.
uh-x av p-acp pn31 pns12 vmb vhi j cc pix p-acp d, cst np1 vmb vvi pno12 p-acp d.
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As for example, if any in their sicknesse doe desire that we should pray for them here in the Church, and we doe so:
As for Exampl, if any in their sickness do desire that we should pray for them Here in the Church, and we do so:
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we must desire their health and recouerie, not onely that the partie himselfe prayed for might reioyce,
we must desire their health and recovery, not only that the party himself prayed for might rejoice,
pns12 vmb vvi po32 n1 cc n1, xx av-j d dt n1 px31 vvd p-acp vmd vvi,
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and his familie, wife, and children, and the rest of his friends, but that we all might be glad and comforted by his life and health:
and his family, wife, and children, and the rest of his Friends, but that we all might be glad and comforted by his life and health:
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and we must account his recouerie our ioy, and thinke that if God shall heare vs for him, we our selues shall be bound to giue thankes vnto God for it.
and we must account his recovery our joy, and think that if God shall hear us for him, we our selves shall be bound to give thanks unto God for it.
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And when the Lord shall see, that that will be matter of ioy vnto many,
And when the Lord shall see, that that will be matter of joy unto many,
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then will he the sooner bestow it vpon vs. And thus doth the Apostle speake of the sickenesse and of the recouerie of Epaphroditus, a minister of the Gospell in the Church of Philippi:
then will he the sooner bestow it upon us And thus does the Apostle speak of the sickness and of the recovery of Epaphroditus, a minister of the Gospel in the Church of Philippi:
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I supposed it necessarie to send him vnto you: I supposed it necessary to send him unto you:
pns11 vvd pn31 j pc-acp vvi pno31 p-acp pn22:
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for he longed after you all, and was full of heauinesse, because he had heard that he had beene sicke:
for he longed After you all, and was full of heaviness, Because he had herd that he had been sick:
c-acp pns31 vvd p-acp pn22 d, cc vbds j pp-f n1, c-acp pns31 vhd vvn cst pns31 vhd vbn j:
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and no doubt hee was sicke, very neere vnto death: but God had mercie on him, and not on him onely, but on mee also,
and no doubt he was sick, very near unto death: but God had mercy on him, and not on him only, but on me also,
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least I should haue sorrow vpon sorrow. lest I should have sorrow upon sorrow.
cs pns11 vmd vhi n1 p-acp n1.
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Thus if he had died, Paule and all the rest of the Church of God should haue sorrowed for the losse of such a worthy instrument of the glorie of God,
Thus if he had died, Paul and all the rest of the Church of God should have sorrowed for the loss of such a worthy Instrument of the glory of God,
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therefore they being in great heauinesse alreadie, God would not by taking him away increase their griefe by this new cause of sorrow;
Therefore they being in great heaviness already, God would not by taking him away increase their grief by this new cause of sorrow;
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but as they all desired his life for their further comfort, so God did rayse him vp, that they all might reioyce.
but as they all desired his life for their further Comfort, so God did raise him up, that they all might rejoice.
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But for the most part men are not thus affected with the estate of their brethren, no, not when they pray for them: But for the most part men Are not thus affected with the estate of their brothers, no, not when they pray for them:
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but for want of loue, as if their affliction continue still vpon them, they will not greatly sorrow for them;
but for want of love, as if their affliction continue still upon them, they will not greatly sorrow for them;
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so if it bee remooued and taken away, they will not greatly reioyce; but it is all one with them, howsoeuer it falleth out with them:
so if it be removed and taken away, they will not greatly rejoice; but it is all one with them, howsoever it falls out with them:
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and so it commeth to passe, as it must needs, that they pray very coldly, and therefore obtaine very little or nothing for them.
and so it comes to pass, as it must needs, that they pray very coldly, and Therefore obtain very little or nothing for them.
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And yet our Sauiour Christ hath taught vs (as was said euen now) to pray with this affection and fellow-feeling of the estate of others, both in soule and bodie, where he hath commaunded vs to say, Giue vs this day our dayly bread,
And yet our Saviour christ hath taught us (as was said even now) to pray with this affection and fellow-feeling of the estate of Others, both in soul and body, where he hath commanded us to say, Give us this day our daily bred,
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and forgiue vs our trespasses, and lead vs not into tentation, &c. So that when we pray for others, we should account their estate our owne.and forgive us our Trespasses, and led us not into tentation, etc. So that when we pray for Others, we should account their estate our own.
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But men commonly, through selfe-loue, which raigneth in them, are so taken vp wholly into their owne estate, that they can neither sorrow nor reioyce,
But men commonly, through Self-love, which Reigneth in them, Are so taken up wholly into their own estate, that they can neither sorrow nor rejoice,
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nor any wayes bee mooued with any thing, but with that which concerneth themselues.
nor any ways be moved with any thing, but with that which concerns themselves.
ccx d n2 vbb vvn p-acp d n1, cc-acp p-acp d r-crq vvz px32.
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The Apostle writing to the Corinthians, giueth a reason of this sympathie that should bee among all the true beleeuers, drawne from a comparison of the parts of the naturall bodie;
The Apostle writing to the Corinthians, gives a reason of this Sympathy that should be among all the true believers, drawn from a comparison of the parts of the natural body;
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among which, they all haue the same care one for another, and the same affection both of ioy and sorrow, when he sayth thus:
among which, they all have the same care one for Another, and the same affection both of joy and sorrow, when he say thus:
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God hath tempered the bodie together, and hath giuen more honour to that part which lacked, God hath tempered the body together, and hath given more honour to that part which lacked,
np1 vhz vvn dt n1 av, cc vhz vvn dc n1 p-acp d n1 r-crq vvd,
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least there should be any diuision in the bodie: but that the members should haue the same care one for another.
lest there should be any division in the body: but that the members should have the same care one for Another.
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Therefore if one member suffer, all suffer with it. Therefore if one member suffer, all suffer with it.
av cs crd n1 vvi, d vvb p-acp pn31.
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So ought it to be in the mysticall bodie of Christ, which we are, and euery one of vs members of the same, as he sayth there:
So ought it to be in the mystical body of christ, which we Are, and every one of us members of the same, as he say there:
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Now yee are the bodie of Christ, and members for your part. Now ye Are the body of christ, and members for your part.
av pn22 vbr dt n1 pp-f np1, cc n2 p-acp po22 n1.
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Therefore as when any part of the bodie is pained, all the rest by a naturall instinct desire the ease of it, not onely for the benefit of it,
Therefore as when any part of the body is pained, all the rest by a natural instinct desire the ease of it, not only for the benefit of it,
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but for their owne comfort, which otherwise cannot be quiet:
but for their own Comfort, which otherwise cannot be quiet:
cc-acp p-acp po32 d n1, r-crq av vmbx vbi j-jn:
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so should we by the motion of Gods spirit, much more pray for the ease and release of the affliction of our brethren, that we may reioyce.
so should we by the motion of God's Spirit, much more pray for the ease and release of the affliction of our brothers, that we may rejoice.
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Here then we haue another reason to persuade vs to pray for those that are and haue beene a long time visited with the pestilence and the grieuous hand of God, for which they are in great heauinesse and feare night and day;
Here then we have Another reason to persuade us to pray for those that Are and have been a long time visited with the pestilence and the grievous hand of God, for which they Are in great heaviness and Fear night and day;
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entreating the Lord, that when it hath wrought his good worke in the hearts of all,
entreating the Lord, that when it hath wrought his good work in the hearts of all,
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for which it is sent, to commaund it to cease, and to take it cleane away:
for which it is sent, to command it to cease, and to take it clean away:
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not onely, that their sorrowfull hearts might be cheered vp and comforted after this long sorrow,
not only, that their sorrowful hearts might be cheered up and comforted After this long sorrow,
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and so some light might arise vnto them after this darknesse;
and so Some Light might arise unto them After this darkness;
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but that all we our selues, and the rest of our brethren in all parts of this land, might reioyce in their saluation.
but that all we our selves, and the rest of our brothers in all parts of this land, might rejoice in their salvation.
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That so we might take into our mouths the words of the Psalme, which were vttered after a great deliuerance:
That so we might take into our mouths the words of the Psalm, which were uttered After a great deliverance:
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Others said of them, The Lord hath done great things for them: but they said, The Lord hath done great things for vs, whereof we reioyce.
Others said of them, The Lord hath done great things for them: but they said, The Lord hath done great things for us, whereof we rejoice.
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So we should not count our selues strangers from our brethren, and from their good,
So we should not count our selves Strangers from our brothers, and from their good,
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and speake of them as it were aloofe off, when we should heare how the plague is stayed in such and such a place, The Lord hath done great things for them:
and speak of them as it were aloof off, when we should hear how the plague is stayed in such and such a place, The Lord hath done great things for them:
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but as though it were our owne case, say, The Lord hath done great things for vs, whereof we reioyce:
but as though it were our own case, say, The Lord hath done great things for us, whereof we rejoice:
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and so we to reioyce in their saluation; we accounting the good that is done to them, as done to our selues.
and so we to rejoice in their salvation; we accounting the good that is done to them, as done to our selves.
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And truly, if all men did thus, it were to be hoped, that God would soon heare vs. This affection was in Paule, when he wrote vnto Philemon, and entreated him for his seruant Onesimus, who had stollen something from him,
And truly, if all men did thus, it were to be hoped, that God would soon hear us This affection was in Paul, when he wrote unto Philemon, and entreated him for his servant Onesimus, who had stolen something from him,
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and was come away, and cast into prison for it;
and was come away, and cast into prison for it;
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and Paule had conuerted him, and then desireth him to pardon him, and to receiue him againe, not onely that his poore seruant might bee comforted, who was now greatly troubled for his sinne,
and Paul had converted him, and then Desires him to pardon him, and to receive him again, not only that his poor servant might be comforted, who was now greatly troubled for his sin,
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but that Paule himselfe might reioyce in this great blessing bestowed vpon him, when he sayth thus:
but that Paul himself might rejoice in this great blessing bestowed upon him, when he say thus:
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yea, brother let me obtaine this pleasure of thee in the Lord, comfort my bowels in the Lord: yea, brother let me obtain this pleasure of thee in the Lord, Comfort my bowels in the Lord:
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where he entreateth him, that in pardoning and receiuing his seruant againe, he would bestow that great benefit vpon himselfe,
where he entreateth him, that in pardoning and receiving his servant again, he would bestow that great benefit upon himself,
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& comfort him in the Lord, for so he would account of it: and thus he preuailed for it;
& Comfort him in the Lord, for so he would account of it: and thus he prevailed for it;
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and so might we with God much more for our brethren.
and so might we with God much more for our brothers.
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VVhether then we looke to this visitation of the pestilence, or to any other calamitie that our neighbors shall be in, we in their preseruation or deliuerance must thinke our selues greatly comforted in the Lord,
Whether then we look to this Visitation of the pestilence, or to any other calamity that our neighbours shall be in, we in their preservation or deliverance must think our selves greatly comforted in the Lord,
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and therefore in all things pray for their good, that wee might reioyce: so God may heare vs, if not for their sakes, yet for our owne.
and Therefore in all things pray for their good, that we might rejoice: so God may hear us, if not for their sakes, yet for our own.
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And this is that which we haue to obserue out of the fifth verse: it followeth in the next.
And this is that which we have to observe out of the fifth verse: it follows in the next.
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Vers. 6. Now know I, that the Lord will helpe his annointed, and will heare him from his sanctuarie, by the mightie power of his right hand. Vers. 6. Now know I, that the Lord will help his anointed, and will hear him from his sanctuary, by the mighty power of his right hand.
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In this verse Dauid professeth beforehand, that he did beleeue that God would heare him,
In this verse David Professes beforehand, that he did believe that God would hear him,
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and would defend him from his enemies according to his prayers (for hee was the authour and penner of this Psalme.) And in teaching the people thus to pray for him, he would haue them also beleeue, that God would heare them concerning these requests which they made in his behalfe, that so they likewise might pray in the same faith.
and would defend him from his enemies according to his Prayers (for he was the author and penner of this Psalm.) And in teaching the people thus to pray for him, he would have them also believe, that God would hear them Concerning these requests which they made in his behalf, that so they likewise might pray in the same faith.
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And this faith of them all, is expressed and declared not onely when they say, that they did know that God would heare and send helpe;
And this faith of them all, is expressed and declared not only when they say, that they did know that God would hear and send help;
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but especially and most significantly in changing the number.
but especially and most significantly in changing the number.
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For whereas in the former verse they spake as a multitude, euen the whole Church together, saying, That wee may reioyce in thy saluation,
For whereas in the former verse they spoke as a multitude, even the Whole Church together, saying, That we may rejoice in thy salvation,
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and set vp our banners in the name of our God; where three times they speake in the person of many:and Set up our banners in the name of our God; where three times they speak in the person of many:
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Here, as though there were but one that prayed, they say, I know: and this they doe according to the nature of true faith, which is, to applie Gods promises and his merciful deliuerances particularly to euery man and woman,
Here, as though there were but one that prayed, they say, I know: and this they do according to the nature of true faith, which is, to apply God's promises and his merciful Deliverances particularly to every man and woman,
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and so say, as it is in our Creed, I beleeue in God, and not we beleeue;
and so say, as it is in our Creed, I believe in God, and not we believe;
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that is, I am persuaded that hee is the God not onely of others, but of me.
that is, I am persuaded that he is the God not only of Others, but of me.
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And so here, though many did vse this praier together, yet euery one was to haue this faith in themselues, that they did know that God would heare them.
And so Here, though many did use this prayer together, yet every one was to have this faith in themselves, that they did know that God would hear them.
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And what doe they or should they beleeue? That God will helpe his annointed, that is, their king Dauid; so called,
And what do they or should they believe? That God will help his anointed, that is, their King David; so called,
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because he was by the commaundement of God annointed by Samuel the Prophet vnto that office:
Because he was by the Commandment of God anointed by Samuel the Prophet unto that office:
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and that he would heare his prayers, and graunt his requests from his sanctuarie, that is, from heauen. and that he would hear his Prayers, and grant his requests from his sanctuary, that is, from heaven.
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And thus they beleeue that God would doe, by, or with his right hand;
And thus they believe that God would do, by, or with his right hand;
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that is, by his great power that he hath in himselfe, whereby hee is able to doe all things;
that is, by his great power that he hath in himself, whereby he is able to do all things;
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and by the mightie helpe thereof, that is, that great helpe, which he shall and will giue, which none is able to resist.
and by the mighty help thereof, that is, that great help, which he shall and will give, which none is able to resist.
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And thus for the further strengthening of their faith, they set before their eyes the great power of God, whereby hee is able to defend all those that put their trust in him, in all dangers whatsoeuer:
And thus for the further strengthening of their faith, they Set before their eyes the great power of God, whereby he is able to defend all those that put their trust in him, in all dangers whatsoever:
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as also in the verse following they doe by comparison of the confidence of their enemies more fully expresse it, saying:
as also in the verse following they do by comparison of the confidence of their enemies more Fully express it, saying:
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Some trust in chariots, and some in horses, but we will remember the name of the Lord our God: some trust in chariots, and Some in Horses, but we will Remember the name of the Lord our God:
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that is, whereas others did trust in outward meanes, as chariots, and such like, they did trust onely in the power and grace of Almightie God.
that is, whereas Others did trust in outward means, as chariots, and such like, they did trust only in the power and grace of Almighty God.
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This teacheth vs to come so prepared vnto prayer, that wee beleeue beforehand, that God will heare our prayers, and that we shall not pray in vaine,
This Teaches us to come so prepared unto prayer, that we believe beforehand, that God will hear our Prayers, and that we shall not pray in vain,
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but he will giue vs the thing that we aske.
but he will give us the thing that we ask.
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And this faith is so requisit and necessarie, that without it neither are our prayers acceptable vnto God,
And this faith is so requisite and necessary, that without it neither Are our Prayers acceptable unto God,
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neither can wee looke to receiue any thing at his hand.
neither can we look to receive any thing At his hand.
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For without faith it is impossible to please God, as in no other duties that we doe, so not in prayer. For without faith it is impossible to please God, as in no other duties that we do, so not in prayer.
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And faith is requisit in all those that aske any thing of God, euen as all they that came vnto Christ in the dayes of his flesh, to receiue any thing of him, hee required of thē this first, That they should beleeue.
And faith is requisite in all those that ask any thing of God, even as all they that Come unto christ in the days of his Flesh, to receive any thing of him, he required of them this First, That they should believe.
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For as it is said of them of his owne countrey, when he was among them, He could not doe many great workes there,
For as it is said of them of his own country, when he was among them, He could not do many great works there,
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for their vnbeleefe sake (he could haue done ynough, his diuine power was sufficient,for their unbelief sake (he could have done enough, his divine power was sufficient,
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but they had not faith to receiue them;) and as himselfe said to his disciples, That they could not cast the deuill out of the child that was brought vnto them, because of their vnbeleefe: So there vpon that occasion he sheweth, what great things by faith might be obtained, in these words, Verely I say vnto you,
but they had not faith to receive them;) and as himself said to his Disciples, That they could not cast the Devil out of the child that was brought unto them, Because of their unbelief: So there upon that occasion he shows, what great things by faith might be obtained, in these words, Verily I say unto you,
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if yee haue faith, as much as a graine of mustard seed, ye shall say vnto this mountaine, Remooue hence to yonder place, and it shall remooue. if ye have faith, as much as a grain of mustard seed, you shall say unto this mountain, Remove hence to yonder place, and it shall remove.
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And then he giueth this generall doctrine, That nothing shall be impossible to them that beleeue.
And then he gives this general Doctrine, That nothing shall be impossible to them that believe.
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And S. Marke the Euangelist reporteth that storie thus;
And S. Mark the Evangelist Reporteth that story thus;
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That when the father of the child laying out the pitifull estate of it, as how the deuill did oftentimes cast the child into the water,
That when the father of the child laying out the pitiful estate of it, as how the Devil did oftentimes cast the child into the water,
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and into the fire, to destroy it, at the last burst out into these passionat words:
and into the fire, to destroy it, At the last burst out into these passionate words:
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But if thou canst doe any thing, helpe vs, and haue compassion on vs. Christ made him this answere, If thou canst beleeue it, all things are possible to him that beleeueth: But if thou Canst do any thing, help us, and have compassion on us christ made him this answer, If thou Canst believe it, all things Are possible to him that Believeth:
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shewing that he was able and willing, if there wanted not faith in him:
showing that he was able and willing, if there wanted not faith in him:
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for faith is as it were an hand, whereby we doe receiue all things from God.
for faith is as it were an hand, whereby we do receive all things from God.
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Therefore, as without the hand of our bodie, and vnlesse we hold it out, we can receiue nothing from men,
Therefore, as without the hand of our body, and unless we hold it out, we can receive nothing from men,
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though it be offered vnto vs;
though it be offered unto us;
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so though God of his infinit goodnesse bee rcadie to giue, we for our part cannot without faith receiue, that is, not so plentifully as otherwise we might;
so though God of his infinite Goodness be rcadie to give, we for our part cannot without faith receive, that is, not so plentifully as otherwise we might;
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and by that, we may receiue all things that we need:
and by that, we may receive all things that we need:
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and therefore that they might obtaine something for him, Dauid teacheth them to pray in faith,
and Therefore that they might obtain something for him, David Teaches them to pray in faith,
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when they say, I know that God will helpe, &c. But the time will not suffer me to finish this doctrine at this present, wee shall heare more of it the next day by the grace of God.
when they say, I know that God will help, etc. But the time will not suffer me to finish this Doctrine At this present, we shall hear more of it the next day by the grace of God.
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The eighteenth Sermon vpon the sixt verse. Now know I, that the Lord will helpe his annointed, &c.
The eighteenth Sermon upon the sixt verse. Now know I, that the Lord will help his anointed, etc.
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THe last day, besides the generall meaning of the whole verse, this first point of doctrine was deliuered out of it, That by the example of this people wee must learne alwayes to pray in faith,
THe last day, beside the general meaning of the Whole verse, this First point of Doctrine was Delivered out of it, That by the Exampl of this people we must Learn always to pray in faith,
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if we will receiue any thing at the hands of God:
if we will receive any thing At the hands of God:
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and now for the further confirmation and vse of the same, we must consider, that all the promises of God are made vnto vs vpon this condition only,
and now for the further confirmation and use of the same, we must Consider, that all the promises of God Are made unto us upon this condition only,
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and not otherwise, namely, That we beleeue them, and then God will verifie them.
and not otherwise, namely, That we believe them, and then God will verify them.
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As when he promised to Abraham, that in his seed all nations in the world should be blessed;
As when he promised to Abraham, that in his seed all Nations in the world should be blessed;
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by faith he obtained this promise, though his wife was barren, and both of them so old that by the course of nature they were past children:
by faith he obtained this promise, though his wife was barren, and both of them so old that by the course of nature they were past children:
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For the Apostle sayth of him, That aboue hope he beleeued vnder hope, that he should be the father of many nations, according to that that was spoken to him, So shall thy seed be:
For the Apostle say of him, That above hope he believed under hope, that he should be the father of many Nations, according to that that was spoken to him, So shall thy seed be:
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and so likewise, whereas it was promised vnto Sarah, That shee should haue a sonne, shee by faith did enioy that aboue the course of nature:
and so likewise, whereas it was promised unto Sarah, That she should have a son, she by faith did enjoy that above the course of nature:
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as it is written of her also;
as it is written of her also;
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That through faith Sara receiued strength to conceiue seed, and was deliuered of a child when she was past age, That through faith Sarah received strength to conceive seed, and was Delivered of a child when she was passed age,
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because shee iudged him faithfull which had promised. Because she judged him faithful which had promised.
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And thus haue all holy men and women enioyed the promises, as is shewed at large in the eleuenth chapter to the Hebrewes.
And thus have all holy men and women enjoyed the promises, as is showed At large in the Eleventh chapter to the Hebrews.
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And therfore Christ himselfe, as he was promised to be a sauiour, and so come into the world, according to his name Iesus, to saue his people from their sins:
And Therefore christ himself, as he was promised to be a Saviour, and so come into the world, according to his name Iesus, to save his people from their Sins:
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so all they that came to him for health of soule or bodie, so many did receiue it as did beleeue,
so all they that Come to him for health of soul or body, so many did receive it as did believe,
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and in that measure that they beleeued.
and in that measure that they believed.
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And therefore it was said to the Centurion, that came and sued for his seruant that lay sicke of the palsie and was grieuously pained, Goe thy way, and as thou beleeuest, be it vnto thee:
And Therefore it was said to the Centurion, that Come and sued for his servant that lay sick of the palsy and was grievously pained, Go thy Way, and as thou Believest, be it unto thee:
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and the seruant was healed the same houre.
and the servant was healed the same hour.
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Hee had beforehand professed his faith sufficiently, when he said, That Christ needed not to come,
He had beforehand professed his faith sufficiently, when he said, That christ needed not to come,
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but might speake the word, and doe it: neither was he worthie, that Christ should come vnder the roofe of his house. but might speak the word, and do it: neither was he worthy, that christ should come under the roof of his house.
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Thus he asking in faith, receiued not onely for himselfe, but for another.
Thus he asking in faith, received not only for himself, but for Another.
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And so in the next chapter following it is said, That two blind men followed Iesus, crying in the way: O sonne of Dauid haue mercie vpon vs:
And so in the next chapter following it is said, That two blind men followed Iesus, crying in the Way: Oh son of David have mercy upon us:
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when he came into the house, hee said vnto them, Beleeue ye that I am able to doe this? and they said, yea Lord:
when he Come into the house, he said unto them, Believe you that I am able to do this? and they said, yea Lord:
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then touched he their eyes, saying, according to your faith be it vnto you: and their eyes were opened. then touched he their eyes, saying, according to your faith be it unto you: and their eyes were opened.
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Thus praying in faith these men obtained also.
Thus praying in faith these men obtained also.
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And in the same chapter he said to the woman that was healed of the bloody issue, by touching the hemme of his garment, Daughter be of good comfort, thy faith hath made thee whole:
And in the same chapter he said to the woman that was healed of the bloody issue, by touching the hem of his garment, Daughter be of good Comfort, thy faith hath made thee Whole:
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for she had said in her selfe before, If I may but touch his garment, I shall be whole.
for she had said in her self before, If I may but touch his garment, I shall be Whole.
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Thus we see that as all that had faith (comming to him) they did receiue:
Thus we see that as all that had faith (coming to him) they did receive:
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so on their part, faith was the only cause that they did receiue:
so on their part, faith was the only cause that they did receive:
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and therefore the health of their soule and bodie is imputed vnto their faith, Thy faith hath made thee whole.
and Therefore the health of their soul and body is imputed unto their faith, Thy faith hath made thee Whole.
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Now all these things, as the rest of the Scripture, and whatsoeuer things are written aforetime, are written for our learning, that we through patience and comfort of the Scriptures might haue hope:
Now all these things, as the rest of the Scripture, and whatsoever things Are written aforetime, Are written for our learning, that we through patience and Comfort of the Scriptures might have hope:
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I meane hope, that if we pray thus in faith, as these did, we shall obtaine whatsoeuer wee aske according to Gods will, though the matter be neuer so great.
I mean hope, that if we pray thus in faith, as these did, we shall obtain whatsoever we ask according to God's will, though the matter be never so great.
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As we see also, that this people did here:
As we see also, that this people did Here:
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for in the next Psalme they giue thankes for that, which here in their praiers they assure themselues that they should receiue.
for in the next Psalm they give thanks for that, which Here in their Prayers they assure themselves that they should receive.
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And so all men shall find that to be true in praying vnto God, which the Apostle speaketh of, asking wisedome:
And so all men shall find that to be true in praying unto God, which the Apostle speaks of, asking Wisdom:
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That if they lacke any thing, let them aske it of God, who giueth liberally, and reprocheth no man, and it shall be giuen him: That if they lack any thing, let them ask it of God, who gives liberally, and Reproacheth no man, and it shall be given him:
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but then he addeth this caueat, saying: But let him aske it in faith, and wauer not: but then he adds this caveat, saying: But let him ask it in faith, and waver not:
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for he that wauereth, is like a waue of the sea, tost of the wind, and carried about:
for he that wavereth, is like a wave of the sea, tossed of the wind, and carried about:
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neither let that man thinke, that he shall receiue any thing of the Lord. neither let that man think, that he shall receive any thing of the Lord.
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VVhere he sheweth what is the right manner of praying, namely, that as we cannot pray at all for any thing,
Where he shows what is the right manner of praying, namely, that as we cannot pray At all for any thing,
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vnlesse wee haue Gods word and promise for it; so before we doe pray, we must beleeue it.
unless we have God's word and promise for it; so before we do pray, we must believe it.
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Therefore as by prayer wee doe shew, that we beleeue and hope for the grace promised;
Therefore as by prayer we do show, that we believe and hope for the grace promised;
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so he that hath not this faith in Gods promises, prayeth hypocritically, that is, more with his tongue, than with his heart.
so he that hath not this faith in God's promises, Prayeth hypocritically, that is, more with his tongue, than with his heart.
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Seeing then, that Gods promise is sure and certaine, he would not haue vs so to pray,
Seeing then, that God's promise is sure and certain, he would not have us so to pray,
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as that we should doubt and call into question, whether wee should bee heard or no.
as that we should doubt and call into question, whither we should be herd or no.
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And this he sheweth by an excellent and very fit comparison: for as the waues of the sea are tossed and carried away;
And this he shows by an excellent and very fit comparison: for as the waves of the sea Are tossed and carried away;
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so they that beleeue not, both are vnquiet alwaies in their minds, yea though they haue prayed,
so they that believe not, both Are unquiet always in their minds, yea though they have prayed,
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and are altogether vnworthie to receiue any thing.
and Are altogether unworthy to receive any thing.
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Therefore when wee come to God in our prayers, let vs beforehand beleeue, that hee will heare vs,
Therefore when we come to God in our Prayers, let us beforehand believe, that he will hear us,
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and so pray in faith, and say, as this people doth here, I know that God will heare and helpe:
and so pray in faith, and say, as this people does Here, I know that God will hear and help:
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so shall our prayers be acceptable vnto God, so shall we receiue that that we aske of him;
so shall our Prayers be acceptable unto God, so shall we receive that that we ask of him;
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and so shall our minds bee pacified and quiet.
and so shall our minds be pacified and quiet.
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Let vs then examine our selues, and see whether alwaies when we haue come to prayer, we haue had this faith and assurance, that God would heare vs and helpe vs: Let us then examine our selves, and see whither always when we have come to prayer, we have had this faith and assurance, that God would hear us and help us:
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and then we shall find, that some haue beene so farre from it, that they haue neuer once thought of it;
and then we shall find, that Some have been so Far from it, that they have never once Thought of it;
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but they haue come to prayer, neither knowing any such thing, nor regarding it.
but they have come to prayer, neither knowing any such thing, nor regarding it.
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And thus haue they done not only in the dayes of ignorance & superstition, whē they held it an error for a mā to think, that he might be assured of any thing from God,
And thus have they done not only in the days of ignorance & Superstition, when they held it an error for a man to think, that he might be assured of any thing from God,
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though he prayed for it neuer so earnestly, and when they prayed in an vnknowne tongue,
though he prayed for it never so earnestly, and when they prayed in an unknown tongue,
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and so knew not themselues what they said, and therefore could not by prayer haue any assurance that they were heard:
and so knew not themselves what they said, and Therefore could not by prayer have any assurance that they were herd:
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but also in this cleare light of the gospell, many haue and do still both in their priuat prayers,
but also in this clear Light of the gospel, many have and do still both in their private Prayers,
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and in these publicke, come so coldly to God, and as it were for fashion, that they neither know,
and in these public, come so coldly to God, and as it were for fashion, that they neither know,
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nor desire to know, nor thinke it possible to know, that God will hear them.
nor desire to know, nor think it possible to know, that God will hear them.
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And so these wauering minded men being vncertaine in their minds, and tossed too and fro like the waues of the sea, may be assured, That they shall obtaine nothing of God, as the Apostle saith.
And so these wavering minded men being uncertain in their minds, and tossed too and from like the waves of the sea, may be assured, That they shall obtain nothing of God, as the Apostle Says.
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But let vs endeuour to put that in practise which the people did here, that euery one of vs may say, I know that God will heare:
But let us endeavour to put that in practice which the people did Here, that every one of us may say, I know that God will hear:
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so shall we obtaine such things as we aske.
so shall we obtain such things as we ask.
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For if the disciples of our Sauiour Christ could doe nothing for the fathers child possessed with a deuill, For if the Disciples of our Saviour christ could do nothing for the Father's child possessed with a Devil,
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when there was most need, because of their vnbeleefe;
when there was most need, Because of their unbelief;
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then shall wee also for the same vnbeleefe of ours obtaine nothing neither for our selues nor for others, when there is most need.
then shall we also for the same unbelief of ours obtain nothing neither for our selves nor for Others, when there is most need.
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And as on the other side hee said againe vnto them, That all things were possible to him that beleeueth, so shall we find it to bee true in our selues;
And as on the other side he said again unto them, That all things were possible to him that Believeth, so shall we find it to be true in our selves;
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then when wee pray in faith, it shall be possible for vs to obtaine all things according to Gods will,
then when we pray in faith, it shall be possible for us to obtain all things according to God's will,
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euen those that vnto the vnbeleeuers shall seeme impossible.
even those that unto the unbelievers shall seem impossible.
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Now though this place of Scripture doth not so properly require, to shew how wee shall come to this faith and assurance in prayer, that God will heare it;
Now though this place of Scripture does not so properly require, to show how we shall come to this faith and assurance in prayer, that God will hear it;
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but rather onely that wee ought to haue it, and not to pray without it:
but rather only that we ought to have it, and not to pray without it:
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yet that I might not leaue this doctrine vnperfect, it is necessarie to say somewhat of it.
yet that I might not leave this Doctrine unperfect, it is necessary to say somewhat of it.
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First therefore, as euery good and perfect gift is of the spirit of God, and commeth from aboue, euen from the father of lights, so doth this most of all.
First Therefore, as every good and perfect gift is of the Spirit of God, and comes from above, even from the father of lights, so does this most of all.
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And as the Lord by his spirit opened the heart of Lydia, that she beleeued that which Paule preached: And as the Lord by his Spirit opened the heart of Lydia, that she believed that which Paul preached:
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so Christ Iesus is he, vpon whose shoulders (as the Prophet speaketh) is laid the key of the house of Dauid, that is, of the whole Church of God, so that he onely openeth,
so christ Iesus is he, upon whose shoulders (as the Prophet speaks) is laid the key of the house of David, that is, of the Whole Church of God, so that he only Openeth,
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and no man can shut, and he shutteth, and no man can open: that is, he onely by his holy spirit openeth our hearts, that we may beleeue,and no man can shut, and he shutteth, and no man can open: that is, he only by his holy Spirit Openeth our hearts, that we may believe,
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and giueth vs assurance in all things of the fauour of God:
and gives us assurance in all things of the favour of God:
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therefore we must pray to him, that hee would giue vs that assurance, and so open our hearts, that we may beleeue that he doth heare our prayers. Therefore we must pray to him, that he would give us that assurance, and so open our hearts, that we may believe that he does hear our Prayers.
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But because this is wrought in vs by meanes, and our faith is grounded specially and onely vpon the promises of God,
But Because this is wrought in us by means, and our faith is grounded specially and only upon the promises of God,
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and all assurance of being heard, ariseth from thence;
and all assurance of being herd, arises from thence;
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we must know, and beleeue, and meditate vpon them, before we pray, that so by them we may be assured, that he will heare vs, according to the vndoubted truth of the same.
we must know, and believe, and meditate upon them, before we pray, that so by them we may be assured, that he will hear us, according to the undoubted truth of the same.
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And the more that wee can doe thus, the greater assurance of being heard shall we haue, when we pray vnto God.
And the more that we can do thus, the greater assurance of being herd shall we have, when we pray unto God.
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And besides this we must know, that the same assurance is confirmed and encreased by our former experience dayly:
And beside this we must know, that the same assurance is confirmed and increased by our former experience daily:
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so that when we haue marked, how God hath at other times and in other things heard vs, we may assure our selues from thence, that he will doe so now also.
so that when we have marked, how God hath At other times and in other things herd us, we may assure our selves from thence, that he will do so now also.
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For as among men, when we haue oftentimes made triall of a friend in the time of our need, wee goe to them afterwards,
For as among men, when we have oftentimes made trial of a friend in the time of our need, we go to them afterwards,
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as any necessitie shall be vpon vs, with great confidence, and doubt not before wee come to them,
as any necessity shall be upon us, with great confidence, and doubt not before we come to them,
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but we shall speed, if they haue it:
but we shall speed, if they have it:
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so vpon our former experience with the Lord, we ought much more boldly to come vnto him in times of need, who hath not onely promised,
so upon our former experience with the Lord, we ought much more boldly to come unto him in times of need, who hath not only promised,
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and so is willing, but being almightie, is also able, and being true and iust in his promises, will helpe vs. And according to experience of former times, some doe read this text that we haue in hand (although I approoue of the other rather which I haue followed) after this manner:
and so is willing, but being almighty, is also able, and being true and just in his promises, will help us And according to experience of former times, Some do read this text that we have in hand (although I approve of the other rather which I have followed) After this manner:
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Now know I that the Lord hath saued his annointed, and will heare him from his Sanctuarie: Now know I that the Lord hath saved his anointed, and will hear him from his Sanctuary:
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and so they confirme their hope by the time past, in that they haue marked the goodnesse of God towards their king in sauing him before in other dangers, as he was in many:
and so they confirm their hope by the time past, in that they have marked the Goodness of God towards their King in Saving him before in other dangers, as he was in many:
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and so doubt not, but that hee will heare them for him now, and still saue him.
and so doubt not, but that he will hear them for him now, and still save him.
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But to returne to that that we spake of before, namely, How we shal come to this assurance of being heard.
But to return to that that we spoke of before, namely, How we shall come to this assurance of being herd.
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First of all we are to consider of the promises of God, vpon which our faith must be grounded,
First of all we Are to Consider of the promises of God, upon which our faith must be grounded,
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and which must giue vs assured knowledge of being heard:
and which must give us assured knowledge of being herd:
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we may see how to this end the holy Patriarch Iacob did meditate vpon them, to strengthen his faith,
we may see how to this end the holy Patriarch Iacob did meditate upon them, to strengthen his faith,
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and in his prayer did (as it were) put God in mind of them,
and in his prayer did (as it were) put God in mind of them,
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and comfort himselfe in hope of them, when he prayed thus: O God of my father Abraham, and God of my father Izaack:
and Comfort himself in hope of them, when he prayed thus: Oh God of my father Abraham, and God of my father Isaac:
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Lord which saidest vnto me, Returne vnto thy countrey, and to thy kindred, and I will doe thee good;
Lord which Said unto me, Return unto thy country, and to thy kindred, and I will do thee good;
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I pray thee deliuer mee from the hand of my brother, from the hand of Esau:
I pray thee deliver me from the hand of my brother, from the hand of Esau:
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for I feare him, least he will come and smite me, and the mother vpon the children.
for I Fear him, lest he will come and smite me, and the mother upon the children.
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For thou saidest, I will surely doe thee good, and make thy seed as the sand of the sea, which cannot be numbred for multitude. For thou Said, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude.
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So that when his brother Esau came against him with foure hundred men, and he remembring his former inueterat mallice, feared that he would destroy them all, both young and old, mother and children, he prayeth vnto God for deliuerance:
So that when his brother Esau Come against him with foure hundred men, and he remembering his former inveterate malice, feared that he would destroy them all, both young and old, mother and children, he Prayeth unto God for deliverance:
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and that he might doe it with assurance of being heard, he looketh to Gods promises, who had said, that he would doe him good.
and that he might do it with assurance of being herd, he looks to God's promises, who had said, that he would do him good.
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So must we doe in like maner, I meane when we come to prayer, we must throughly consider of Gods most gracious and mercifull promises:
So must we do in like manner, I mean when we come to prayer, we must thoroughly Consider of God's most gracious and merciful promises:
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which to that end are so infinit in number, for the good both of our soules and bodies,
which to that end Are so infinite in number, for the good both of our Souls and bodies,
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and for this life and the life to come, and for our selues and others, that I need not name any.
and for this life and the life to come, and for our selves and Others, that I need not name any.
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Our sauiour Christ speaketh thus vnto vs in the Gospell, Aske and it shall be giuen vnto you:
Our Saviour christ speaks thus unto us in the Gospel, Ask and it shall be given unto you:
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seeke and you shall find, knocke and it shall be opened. And againe thus the Lord speaketh in his owne person by the Prophet:seek and you shall find, knock and it shall be opened. And again thus the Lord speaks in his own person by the Prophet:
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Call vpon me in the day of thy trouble, and I will deliuer thee, and thou shalt glorifie me: Call upon me in the day of thy trouble, and I will deliver thee, and thou shalt Glorify me:
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and many such like we haue in the word of God. Now these promises we must remember are not made vnto vs for our owne selues,
and many such like we have in the word of God. Now these promises we must Remember Are not made unto us for our own selves,
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as for our owne worthinesse, but for Christ Iesus sake;
as for our own worthiness, but for christ Iesus sake;
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who hath sayd, That whatsoeuer we aske the father in his name he will graunt it vnto vs. For (as the Apostle saith) All the promises of God in Christ are Yea, and in him they are Amen, vnto the glory of God: who hath said, That whatsoever we ask the father in his name he will grant it unto us For (as the Apostle Says) All the promises of God in christ Are Yea, and in him they Are Amen, unto the glory of God:
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that is, in him, and for his sake shall most certainely be performed.
that is, in him, and for his sake shall most Certainly be performed.
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Therefore for the verifying and fulfilling of them vnto vs, and for our assured hope of them in our prayers, we must not stay in the consideration of our selues, to say, It is true in deed, that God hath promised to heare me;
Therefore for the verifying and fulfilling of them unto us, and for our assured hope of them in our Prayers, we must not stay in the consideration of our selves, to say, It is true in deed, that God hath promised to hear me;
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what cause is there in me that he should doe so? for in our selues we shall find nothing but vnworthinesse,
what cause is there in me that he should do so? for in our selves we shall find nothing but unworthiness,
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and all causes to the contrary:
and all Causes to the contrary:
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but we must looke only to the merits and worthinesse of Christ Iesus, for whose sake they were first made,
but we must look only to the merits and worthiness of christ Iesus, for whose sake they were First made,
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and for whose sake they shall be all of them fulfilled.
and for whose sake they shall be all of them fulfilled.
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And thus we may perceiue, that one cause for our doubting and little assurance of being heard, is the ignorance or not sufficient meditating vpon the truth of Gods promises.
And thus we may perceive, that one cause for our doubting and little assurance of being herd, is the ignorance or not sufficient meditating upon the truth of God's promises.
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Therefore when we come to prayer, let vs thinke of them, that by them we might know that God will heare vs;
Therefore when we come to prayer, let us think of them, that by them we might know that God will hear us;
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for he that is faithfull hath so promised. And as we must thus generally meditate vpon the promises of God:
for he that is faithful hath so promised. And as we must thus generally meditate upon the promises of God:
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so because he of his infinit goodnesse hath made many promises vnto vs, according to euery need of ours;
so Because he of his infinite Goodness hath made many promises unto us, according to every need of ours;
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that we might be assured not onely generally that God will heare vs, but particularly for that very thing that we stand in need of, and haue prayed for:
that we might be assured not only generally that God will hear us, but particularly for that very thing that we stand in need of, and have prayed for:
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we must specially giue our selues to the meditation of such promises, as doe most neerely conceiue that case of ours.
we must specially give our selves to the meditation of such promises, as doe most nearly conceive that case of ours.
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And thus we haue alreadie seene how Iaakob did, when he was returning from Laban to his fathers house at the commaundement of God,
And thus we have already seen how Jacob did, when he was returning from Laban to his Father's house At the Commandment of God,
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and by the way was in great daunger (as he thought) of Esau, he prayeth vnto God,
and by the Way was in great danger (as he Thought) of Esau, he Prayeth unto God,
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and though the Lord had made many other promises vnto him, yet at this time he specially thinketh of that, that God had sayd vnto him concerning that matter:
and though the Lord had made many other promises unto him, yet At this time he specially Thinketh of that, that God had said unto him Concerning that matter:
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and so beginneth his prayer thus, Lord which saydest vnto me, returne vnto thy countrey, and to thy kindred, and I will doe thee good; and so begins his prayer thus, Lord which Said unto me, return unto thy country, and to thy kindred, and I will do thee good;
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deliuer me out of the hand of my brother Esau: and then he returneth vnto the promise of God againe, in these wordes:deliver me out of the hand of my brother Esau: and then he returns unto the promise of God again, in these words:
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For thou saydest, I will doe thee good. And so must we doe for the obtaining of this assurance.For thou Said, I will do thee good. And so must we do for the obtaining of this assurance.
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As for example, if we pray for the forgiuenesse of our sinnes, and the assurance of the same, let vs seriously thinke vpon such promises,
As for Exampl, if we pray for the forgiveness of our Sins, and the assurance of the same, let us seriously think upon such promises,
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as God in his word hath made to that end:
as God in his word hath made to that end:
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As at what time so euer a sinner repenteth him of his sinne from the bottome of his heart, I will put out all his wickednesse out of my remembrance, saith the Lord, by his Prophet: As At what time so ever a sinner Repenteth him of his sin from the bottom of his heart, I will put out all his wickedness out of my remembrance, Says the Lord, by his Prophet:
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and againe what our sauiour Christ saith in the Gospell, Come vnto me all yee that are wearie,
and again what our Saviour christ Says in the Gospel, Come unto me all ye that Are weary,
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and laden, and I will ease you: where he calleth all without exception.and laden, and I will ease you: where he calls all without exception.
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So that if we find the burden of our sinnes intollerable vnto vs (as they are in themselues) and we are weary of them,
So that if we find the burden of our Sins intolerable unto us (as they Are in themselves) and we Are weary of them,
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as of an heauie burden able to presse vs downe vnto the bottome of hell, and there to hold vs for euer;
as of an heavy burden able to press us down unto the bottom of hell, and there to hold us for ever;
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and doe vnfainedly repent vs of them, and haue a full purpose to leaue them:
and do unfeignedly Repent us of them, and have a full purpose to leave them:
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then praying to God for the forgiuenesse of them, we may know assuredly that God will heare vs:
then praying to God for the forgiveness of them, we may know assuredly that God will hear us:
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for here we haue his promise for it. And so must wee doe for any thing else that we need and pray for:
for Here we have his promise for it. And so must we do for any thing Else that we need and pray for:
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as for this visitation of the plague, if we would pray for our brethren that are vnder it, in some good assurance, that God in his good time will of his vnspeakeable mercy and louing kindnesse remooue it, or mittigate it;
as for this Visitation of the plague, if we would pray for our brothers that Are under it, in Some good assurance, that God in his good time will of his unspeakable mercy and loving kindness remove it, or mitigate it;
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let vs meditate vpon that, which God hath promised to such kind of prayers:
let us meditate upon that, which God hath promised to such kind of Prayers:
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as when the Apostle S. Iames saith, Is any sicke among you, let him call for the Elders of the Church, and let them pray for him;
as when the Apostle S. James Says, Is any sick among you, let him call for the Elders of the Church, and let them pray for him;
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and the prayer of faith shall saue the sicke, and the Lord shall raise him vp,
and the prayer of faith shall save the sick, and the Lord shall raise him up,
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and if he haue committed sinne, it shall be forgiuen him: and if he have committed sin, it shall be forgiven him:
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& thefore he willeth them to acknowledge their sinnes one to another, that they might be healed, for the prayer of a righteous man auaileth much, if it be feruent.
& Therefore he wills them to acknowledge their Sins one to Another, that they might be healed, for the prayer of a righteous man avails much, if it be fervent.
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VVhere we see, what is promised to some few of the Church, praying for them that are visited with sicknesse, (and that iustly also for their sinnes and for their offences) that such prayers shall not be in vaine,
Where we see, what is promised to Some few of the Church, praying for them that Are visited with sickness, (and that justly also for their Sins and for their offences) that such Prayers shall not be in vain,
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but most auaileable through Gods goodnesse, for the pardoning of their sinnes, and for the remoouing of the punishment of the same;
but most available through God's Goodness, for the pardoning of their Sins, and for the removing of the punishment of the same;
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if so be that they that pray be righteous and holy men, and pray feruently.
if so be that they that pray be righteous and holy men, and pray fervently.
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Then from hence may we be assured in the like case, that if an whole Church and Congregation of Gods people,
Then from hence may we be assured in the like case, that if an Whole Church and Congregation of God's people,
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yea many Churches in diuers places, doe pray feruently for them; and they that are sicke and vnder Gods hand will confesse their sinnes vnto him,
yea many Churches in diverse places, do pray fervently for them; and they that Are sick and under God's hand will confess their Sins unto him,
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and repent them of them, and by this plague of God iudge themselues for them; that he will put an happie end to it in time, though most righteously deserued,
and Repent them of them, and by this plague of God judge themselves for them; that he will put an happy end to it in time, though most righteously deserved,
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and pardon their sinnes, that haue beene the cause of it: that so wee might say before hand, Now I know, that God will heare vs:
and pardon their Sins, that have been the cause of it: that so we might say before hand, Now I know, that God will hear us:
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as indeed by his grace at this present, we doe and may see most cleerely, that by diminishing of it in the chiefe cities and places of this Realme where it is,
as indeed by his grace At this present, we do and may see most clearly, that by diminishing of it in the chief cities and places of this Realm where it is,
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and that also by lessening of it in so great measure, He hath heard our prayers, and graunted our requests:
and that also by lessening of it in so great measure, He hath herd our Prayers, and granted our requests:
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That so hereafter by this blessed experience that we haue in one thing, we might be moued to come vnto him in great assurance, not doubting but that he will heare vs then also.
That so hereafter by this blessed experience that we have in one thing, we might be moved to come unto him in great assurance, not doubting but that he will hear us then also.
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And thus alwayes from time to time, as the Apostle sayth, Come boldly into the throne of grace, that we may receiue mercy,
And thus always from time to time, as the Apostle say, Come boldly into the throne of grace, that we may receive mercy,
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and find grace to helpe in time of need: and find grace to help in time of need:
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and therefore we must take this blessing vpon our brethren, as a fruit of our daily prayer,
and Therefore we must take this blessing upon our brothers, as a fruit of our daily prayer,
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and marke it well to that end.
and mark it well to that end.
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And this is that that should be spoken of also, concerning that assurance that we should haue in prayer, of being heard, That by dayly experience of Gods goodnesse and mercifull dealing with vs, we shall dayly grow therein: And this is that that should be spoken of also, Concerning that assurance that we should have in prayer, of being herd, That by daily experience of God's Goodness and merciful dealing with us, we shall daily grow therein:
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and therefore that we might come vnto it, it is requisit that wee should greatly acquaint our selues with prayer,
and Therefore that we might come unto it, it is requisite that we should greatly acquaint our selves with prayer,
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and pray often, and marke the sequell, and what followeth after our prayers.
and pray often, and mark the sequel, and what follows After our Prayers.
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For concerning this one point, it must needs be a very good reason, when we doe pray, to make vs know that God will heare vs;
For Concerning this one point, it must needs be a very good reason, when we do pray, to make us know that God will hear us;
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when we know already by experience, that he hath often heard vs before.
when we know already by experience, that he hath often herd us before.
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For seeing the same promises still remaine, and God is the same that made them, to performe them,
For seeing the same promises still remain, and God is the same that made them, to perform them,
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and there is no change in him ▪ for as the Apostle (where he speaketh of prayer,
and there is no change in him ▪ for as the Apostle (where he speaks of prayer,
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and to incourage vs to aske) saith, That he giueth liberally, and reprocheth no man:
and to encourage us to ask) Says, That he gives liberally, and Reproacheth no man:
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and after saith, that there is no variablenesse with him, nor shadow by turning:
and After Says, that there is no variableness with him, nor shadow by turning:
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that is, though the sunne by turning from the East to the VVest, maketh great alterations,
that is, though the sun by turning from the East to the VVest, makes great alterations,
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so that it is sometime light, and sometime darke;
so that it is sometime Light, and sometime dark;
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and besides, the shadow is now here, and now there, and so is not alwayes alike:
and beside, the shadow is now Here, and now there, and so is not always alike:
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yet it is not so with God, but he is alwayes like himselfe.
yet it is not so with God, but he is always like himself.
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Therfore as he hath giuen in former times, so will he do still, if we pray to him as we haue done:
Therefore as he hath given in former times, so will he do still, if we pray to him as we have done:
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for he is no niggard, but giueth liberally to all that aske, & reprocheth no man with that that he hath giuen:
for he is no niggard, but gives liberally to all that ask, & Reproacheth no man with that that he hath given:
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nei - is he any changeling, but constant in all his wayes.
nei - is he any changeling, but constant in all his ways.
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And besides Iesus Christ the mediatour of the promises, Hee is the same to day, that he was yesterday, and will be euer:
And beside Iesus christ the Mediator of the promises, He is the same to day, that he was yesterday, and will be ever:
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and he at the right hand of God maketh request for vs continually, and is not wearie of his office, and he At the right hand of God makes request for us continually, and is not weary of his office,
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neither is his loue diminished one whit towards vs. Therefore we may wel build our hope for the time to come, vpon our former experience,
neither is his love diminished one whit towards us Therefore we may well built our hope for the time to come, upon our former experience,
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as vpon a sure rocke that shall not bee remooued.
as upon a sure rock that shall not be removed.
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And so we may pray as Dauid did, O Lord quicken me according to thy custome:
And so we may pray as David did, Oh Lord quicken me according to thy custom:
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as if he had sayd, Thou hast often heretofore quickened and reuiued me by thy word and by thy spirit,
as if he had said, Thou hast often heretofore quickened and revived me by thy word and by thy Spirit,
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therefore doe so now also in this great sorrow and deadnesse of mind;
Therefore do so now also in this great sorrow and deadness of mind;
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for I stand in as much need of it as euer I did, and thou art as well able to doe it, as thou hast beene.
for I stand in as much need of it as ever I did, and thou art as well able to do it, as thou hast been.
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Thus from the custome of Gods former dealing, he hopeth that he will doe so now.
Thus from the custom of God's former dealing, he Hopes that he will do so now.
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And indeed there is great reason of it:
And indeed there is great reason of it:
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for if we haue had often recourse to any man for help in the time of our trouble,
for if we have had often recourse to any man for help in the time of our trouble,
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& we haue seene how he hath bin most willing to do it from time to time;
& we have seen how he hath been most willing to do it from time to time;
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we will not doubt of him, but that he will doe so still, and that we shall find him a faithfull friend vnto vs,
we will not doubt of him, but that he will do so still, and that we shall find him a faithful friend unto us,
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as hetherto he hath bin & the oftner that we haue made triall of him,
as hitherto he hath been & the oftener that we have made trial of him,
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and haue found, that he neuer deceiued vs, the bolder we are to come vnto him,
and have found, that he never deceived us, the bolder we Are to come unto him,
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and do assure our selues of help from him aboue all other in the world; so that if all should faile, we would make account of him.
and do assure our selves of help from him above all other in the world; so that if all should fail, we would make account of him.
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And we see that the beggers that goe vp and downe from doore to doore, will be most bold of releefe there where they haue had often almes:
And we see that the beggars that go up and down from door to door, will be most bold of relief there where they have had often alms:
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and if they should find it otherwise at any time, they would greatly maruaile at it,
and if they should find it otherwise At any time, they would greatly marvel At it,
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and thinke that there were some strange alteration in them;
and think that there were Some strange alteration in them;
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and they would say to them, You had wont to be a good master and mistris vnto me, and to do so and so for me,
and they would say to them, You had wont to be a good master and mistress unto me, and to do so and so for me,
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and that made me the bolder to come vnto you now: thus would they plead for themselues.
and that made me the bolder to come unto you now: thus would they plead for themselves.
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So we then much more vpon former experience of our prayers heard, and of the reliefe that wee haue found at Gods hand (seeing there is no change in him,
So we then much more upon former experience of our Prayers herd, and of the relief that we have found At God's hand (seeing there is no change in him,
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nor in his promises) must learne to know, that if there be no change in vs,
nor in his promises) must Learn to know, that if there be no change in us,
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but we be the same that we haue been, and seeke to him and serue him as we haue done, he will heare vs,
but we be the same that we have been, and seek to him and serve him as we have done, he will hear us,
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and helpe vs, as he hath done before. To this end it is requisit, that we pray often;
and help us, as he hath done before. To this end it is requisite, that we pray often;
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for experience ariseth not of one action, nor of some few, but of many;
for experience arises not of one actium, nor of Some few, but of many;
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and the best experience is gotten by the obseruation of many things in a long time:
and the best experience is got by the observation of many things in a long time:
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and therefore they that liue long and practise much, haue the greatest and best experience.
and Therefore they that live long and practise much, have the greatest and best experience.
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So that if we will haue experience of Gods goodnesse in hearing our prayers, that thereby we might know that he will heare vs still, we must pray often,
So that if we will have experience of God's Goodness in hearing our Prayers, that thereby we might know that he will hear us still, we must pray often,
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and be well acquainted with this holy ordinance of prayer. For as among men, it is not the comming once or twice to a man,
and be well acquainted with this holy Ordinance of prayer. For as among men, it is not the coming once or twice to a man,
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and that a long time one after another, yea though he speedeth, that can giue him any great encouragement to presume of his helpe in the time of great need;
and that a long time one After Another, yea though he speedeth, that can give him any great encouragement to presume of his help in the time of great need;
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but that hee hath beene long acquainted with him, and made often triall of him.
but that he hath been long acquainted with him, and made often trial of him.
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So is it with God, it is not the praying now and then to him, that can by experience giue vs any great assurance, that he will heare vs,
So is it with God, it is not the praying now and then to him, that can by experience give us any great assurance, that he will hear us,
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and helpe vs in time of our trouble;
and help us in time of our trouble;
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but that we haue vsed it often, and vsed it a long time, and haue found, that we haue neuer beene sent away emptie.
but that we have used it often, and used it a long time, and have found, that we have never been sent away empty.
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For the Lord sometimes heareth the wicked, and now and then giueth them something that they aske;
For the Lord sometime hears the wicked, and now and then gives them something that they ask;
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but as they pray seldome, so oftentimes they aske and receiue not, as the Apostle saith, yea they crie, and the Lord heareth them not:
but as they pray seldom, so oftentimes they ask and receive not, as the Apostle Says, yea they cry, and the Lord hears them not:
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but as they haue stopped their ears at the word of God, so he stoppeth his eares at their prayers:
but as they have stopped their ears At the word of God, so he stoppeth his ears At their Prayers:
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so they can haue no assurance by experience, though God haue giuen them something:
so they can have no assurance by experience, though God have given them something:
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for a man may once or twice do for his enemie, and for him whom he neuer meaneth to gratifie any more. for a man may once or twice do for his enemy, and for him whom he never means to gratify any more.
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Another cause then, why wee haue so little knowledge in the time of our need, that God will heare vs, is, that we haue so little acquainted our selues with prayer,
another cause then, why we have so little knowledge in the time of our need, that God will hear us, is, that we have so little acquainted our selves with prayer,
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and that we haue not done as the Apostle willeth vs, namely, in all things made our requests knowne vnto God in supplication and prayer:
and that we have not done as the Apostle wills us, namely, in all things made our requests known unto God in supplication and prayer:
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that is, we haue not so often prayed vnto him, as wee haue need, and so we haue not that experience that we might haue had.
that is, we have not so often prayed unto him, as we have need, and so we have not that experience that we might have had.
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Seeing then that this is a great blessing of God, which is or should be desired of all,
Seeing then that this is a great blessing of God, which is or should be desired of all,
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namely, to know when we pray, that God will heare vs; let vs come often vnto him in prayer:
namely, to know when we pray, that God will hear us; let us come often unto him in prayer:
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and that I may vse the words of S. Paule, In all places and vpon all occasions lift vp pure hands vnto God, that we may haue often talk with God,
and that I may use the words of S. Paul, In all places and upon all occasions lift up pure hands unto God, that we may have often talk with God,
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and be (as it were) well acquainted with him, and so by experience know, what account we may make of his helpe.
and be (as it were) well acquainted with him, and so by experience know, what account we may make of his help.
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And that our experience herein might be such as it ought, we must not onely pray often, as hath beene said before:
And that our experience herein might be such as it ought, we must not only pray often, as hath been said before:
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but especially we must well see, and diligently marke how God graunteth our requests, and alwayes consider, what hath followed vpon our prayers.
but especially we must well see, and diligently mark how God granteth our requests, and always Consider, what hath followed upon our Prayers.
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And this is that that Dauid sayth of himselfe: And this is that that David say of himself:
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Heare my voice in the morning, O Lord, for earely in the morning I will direct my prayer vnto thee, and I will wait: Hear my voice in the morning, Oh Lord, for early in the morning I will Direct my prayer unto thee, and I will wait:
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where he saith, That when he had prayed vnto God, he would tarrie Gods leisure, and consider what followed vpon his prayers.
where he Says, That when he had prayed unto God, he would tarry God's leisure, and Consider what followed upon his Prayers.
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For all good experience ariseth not so much of the often practise of a thing, as of the wise and diligent obseruation of the euent of it:
For all good experience arises not so much of thee often practise of a thing, as of the wise and diligent observation of the event of it:
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insomuch that some shall vse a thing very often, and yet make little or no vse of it at all to themselues:
insomuch that Some shall use a thing very often, and yet make little or no use of it At all to themselves:
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as we see some neuer marke what meat or drinke doth hurt them.
as we see Some never mark what meat or drink does hurt them.
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But the skilfull physition, that hath often prescribed a medicine against such a disease, and hath marked in his patient,
But the skilful Physician, that hath often prescribed a medicine against such a disease, and hath marked in his patient,
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how it hath wrought, and how he hath been cured by it, thereby gathereth a certaine knowledge, that this medicine is good for the cure of such a disease:
how it hath wrought, and how he hath been cured by it, thereby gathereth a certain knowledge, that this medicine is good for the cure of such a disease:
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for (saith he) I haue not only often giuen it, but haue found, that many haue been cured by it:
for (Says he) I have not only often given it, but have found, that many have been cured by it:
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and thus all rules of that art, as of all other, arise of experience, that is, of marking what was the effect of such a cause.
and thus all rules of that art, as of all other, arise of experience, that is, of marking what was the Effect of such a cause.
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So then, when a man hath not onely often prayed vnto God, but hath also marked,
So then, when a man hath not only often prayed unto God, but hath also marked,
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how he hath obtained his requests at the hand of God:
how he hath obtained his requests At the hand of God:
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then, specially from the promises of God, and secondly from his owne experience of the truth of them, hee gathereth a certaine knowledge, that God will heare him:
then, specially from the promises of God, and secondly from his own experience of the truth of them, he gathereth a certain knowledge, that God will hear him:
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for he considereth how according to that goodnesse that is in him, and the truth of his promises, he hath oftentimes heard him before.
for he Considereth how according to that Goodness that is in him, and the truth of his promises, he hath oftentimes herd him before.
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Otherwise it may come to passe, that though the Lord hath often heard vs, and that in many things,
Otherwise it may come to pass, that though the Lord hath often herd us, and that in many things,
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if we either through negligence haue not regarded it, or through carelesnesse haue forgotten it, we can haue little knowledge in the time of our need, that he will heare vs. And thus the Lord many times in iustice punisheth the vnthankefulnesse of men, who marke not his fatherly dealing towards themselues,
if we either through negligence have not regarded it, or through carelessness have forgotten it, we can have little knowledge in the time of our need, that he will hear us And thus the Lord many times in Justice Punisheth the unthankfulness of men, who mark not his fatherly dealing towards themselves,
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for their owne comfort, and the praise of his name:
for their own Comfort, and the praise of his name:
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that though he hath often holpen them, and all the world hath seene it, yet in their greatest need they are in as much doubt of his goodnesse,
that though he hath often helped them, and all the world hath seen it, yet in their greatest need they Are in as much doubt of his Goodness,
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and pray with as great distrust, as though he had neuer done any thing for them before.
and pray with as great distrust, as though he had never done any thing for them before.
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As on the other side he thus in mercy and fauour plentifully rewardeth the thankfulnesse of those that often pray and call vpon him in the time of their trouble,
As on the other side he thus in mercy and favour plentifully Rewardeth the thankfulness of those that often pray and call upon him in the time of their trouble,
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and also carefully marke, and diligently remember, what hee hath done for them, to prayse his holy name for the same, that by this good experience they know, what, he will doe for them for the time to come.
and also carefully mark, and diligently Remember, what he hath done for them, to praise his holy name for the same, that by this good experience they know, what, he will do for them for the time to come.
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And thus it falleth out, when we haue any dealing with men:
And thus it falls out, when we have any dealing with men:
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as when in any distresse we shallbe in such case, that we know not whom to seeke to for helpe; as when in any distress we shall in such case, that we know not whom to seek to for help;
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and we complaining of it, one should say to vs, Goe to such a man;
and we complaining of it, one should say to us, Go to such a man;
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and then we should say, nay, for I know not what he will doe for me, he neuer did any thing for me yet,
and then we should say, nay, for I know not what he will do for me, he never did any thing for me yet,
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and therefore I haue no great cause to presume of his helpe. Then the other shall say to vs againe, yea, that is not so:
and Therefore I have no great cause to presume of his help. Then the other shall say to us again, yea, that is not so:
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for I remember my selfe how at such a time, in such a need, you had great succour and comfort from him:
for I Remember my self how At such a time, in such a need, you had great succour and Comfort from him:
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then we being not able to denie it, should say, It is true indeed, as you say,
then we being not able to deny it, should say, It is true indeed, as you say,
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but my memorie is so ill, that I had cleane forgotten it.
but my memory is so ill, that I had clean forgotten it.
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Are we not here iustly punished for our vnthankefulnesse, to doubt of a mans good will there, where there was no cause? So is it when by forgetting Gods mercifull dealing towards vs, we doubt of his goodnesse in the greatest time of our need, without any iust cause.
are we not Here justly punished for our unthankfulness, to doubt of a men good will there, where there was no cause? So is it when by forgetting God's merciful dealing towards us, we doubt of his Goodness in the greatest time of our need, without any just cause.
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But otherwise he that well beareth in mind what benefits from time to time hee receiueth of men, to be thankefull vnto them for the same;
But otherwise he that well bears in mind what benefits from time to time he receiveth of men, to be thankful unto them for the same;
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he can in any distresse presently tell what to doe, and say, to his owne comfort,
he can in any distress presently tell what to do, and say, to his own Comfort,
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as namely, I will goe to such a man, for I remember how often he hath done for me heretofore.
as namely, I will go to such a man, for I Remember how often he hath done for me heretofore.
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So fareth it with all them, that marke what God hath done for them.
So fareth it with all them, that mark what God hath done for them.
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In this respect therefore it is requisit, that we keepe a register of all Gods benefits, and say to our selues as Dauid doth, Praise the Lord O my soule,
In this respect Therefore it is requisite, that we keep a register of all God's benefits, and say to our selves as David does, Praise the Lord Oh my soul,
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and forget not all his benefits. Especially we must marke diligently, what things he hath done at our prayers:and forget not all his benefits. Especially we must mark diligently, what things he hath done At our Prayers:
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the same Dauid also saith of himselfe, This poore man cried, and the Lord heard him,
the same David also Says of himself, This poor man cried, and the Lord herd him,
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and saued him out of all troubles. and saved him out of all Troubles.
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And as hee in some cases did make speciall Psalmes, which beare the titile of remembrance,
And as he in Some cases did make special Psalms, which bear the Title of remembrance,
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and they were made specially that by them he might keepe a thankefull memorie of Gods benefits:
and they were made specially that by them he might keep a thankful memory of God's benefits:
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so ought we to doe some thing to helpe our memorie this way, especially when we see how forgetfull we are of them: so ought we to do Some thing to help our memory this Way, especially when we see how forgetful we Are of them:
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that so vpon long experience we might say, I know that God will heare and helpe me.
that so upon long experience we might say, I know that God will hear and help me.
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Therefore when we haue prayed for any common benefit, or for any deliuerance, as feare of enemies,
Therefore when we have prayed for any Common benefit, or for any deliverance, as Fear of enemies,
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and such like, when we haue prayed in the Church here for any that haue beene sicke,
and such like, when we have prayed in the Church Here for any that have been sick,
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when for others in other cases priuatly, when for our selues at home or any of ours;
when for Others in other cases privately, when for our selves At home or any of ours;
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if we had from time to time marked and remembred in all these, how God hath answered vs gratiously, we might now,
if we had from time to time marked and remembered in all these, how God hath answered us graciously, we might now,
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when we meet to pray for the remouing of this visitation, haue had greater hope of being heard than we haue,
when we meet to pray for the removing of this Visitation, have had greater hope of being herd than we have,
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and greater assurance of Gods goodnesse towards vs. But seeing we haue beene so vnprofitable in times past, to our owne hinderance, let vs make the best vse of the time present, that we can.
and greater assurance of God's Goodness towards us But seeing we have been so unprofitable in times past, to our own hindrance, let us make the best use of the time present, that we can.
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And therefore now seeing in this mortalitie of the plague, we see so great fruit of our prayers at the last, that as in other places it is greatly diminished,
And Therefore now seeing in this mortality of the plague, we see so great fruit of our Prayers At the last, that as in other places it is greatly diminished,
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so in the chiefest citie of this land it is fallen from three thousand and foure hundreth a weeke, to lesse than two hundred (for the which Gods name be praysed) let vs profit by this experience, to know what hee will doe for vs at all times when we pray.
so in the chiefest City of this land it is fallen from three thousand and foure Hundredth a Week, to less than two hundred (for the which God's name be praised) let us profit by this experience, to know what he will do for us At all times when we pray.
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And thus much out of these wordes both for the assurance of faith in which we should pray,
And thus much out of these words both for the assurance of faith in which we should pray,
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and for the meanes whereby we may attaine vnto it.
and for the means whereby we may attain unto it.
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The nineteenth Sermon vpon the sixt verse. Now know I, that the Lord will helpe his annointed, &c. I Shall not need to call into your remembrance the doctrine of the last day, gathered out of this verse, concerning the assurance of being heard, that we should pray in:
The nineteenth Sermon upon the sixt verse. Now know I, that the Lord will help his anointed, etc. I Shall not need to call into your remembrance the Doctrine of the last day, gathered out of this verse, Concerning the assurance of being herd, that we should pray in:
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which is so necessarie, that without it we cannot pray acceptably to God, comfortably to our selues, nor profitably to others.
which is so necessary, that without it we cannot pray acceptably to God, comfortably to our selves, nor profitably to Others.
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I am now to proceed, and here to consider of these words, where hee saith, Now I know: for seeing this faith (that God will heare vs) is so requisit in prayer, it may be demaunded,
I am now to proceed, and Here to Consider of these words, where he Says, Now I know: for seeing this faith (that God will hear us) is so requisite in prayer, it may be demanded,
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VVhy he did not begin with it at the first, and to say in the beginning, I know that God will heare:
Why he did not begin with it At the First, and to say in the beginning, I know that God will hear:
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but that he commeth to it so slowly, and as it were at the last, to say, I know. VVhat? did he, the author of the Psalme,
but that he comes to it so slowly, and as it were At the last, to say, I know. What? did he, the author of the Psalm,
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euen Dauid, did he not know it vntill now? that he sayth, Now I know: did he not know it before this time? VVas all the former part of the prayer with doubting,
even David, did he not know it until now? that he say, Now I know: did he not know it before this time? Was all the former part of the prayer with doubting,
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or without knowledge of this? Or would he haue the people whom he taught thus to pray,
or without knowledge of this? Or would he have the people whom he taught thus to pray,
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and left this forme for them, not to haue this knowledge, or not to labour for it, till they come to this? Yes vndoubtedly, both himselfe did know in the beginning, that the Lord did and would heare him, els to what end did he pray? and he would haue them euen at the first,
and left this Form for them, not to have this knowledge, or not to labour for it, till they come to this? Yes undoubtedly, both himself did know in the beginning, that the Lord did and would hear him, Else to what end did he pray? and he would have them even At the First,
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and before they began or spake one word, to beleeue that God would heare them, otherwise they could not pray in faith,
and before they began or spoke one word, to believe that God would hear them, otherwise they could not pray in faith,
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and so neither please God therein, nor looke for any thing at the hand of the Lord for him.
and so neither please God therein, nor look for any thing At the hand of the Lord for him.
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VVhy then doth he himselfe say, and teach thē also to say, not onely, VVe know,
Why then does he himself say, and teach them also to say, not only, We know,
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but Now I know that God will helpe? Surely to this end, to shew, that as he hath faith in the goodnesse of God, that hee would heare him indeed,
but Now I know that God will help? Surely to this end, to show, that as he hath faith in the Goodness of God, that he would hear him indeed,
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so he had it in measure, and it encreased in him by degrees, as it doth in all other men.
so he had it in measure, and it increased in him by Degrees, as it does in all other men.
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Therefore as hee was directed to make this prayer by the spirit of God, so when he came to this part of it, it did specially shew forth it selfe in the assurance of faith, which hee had thereby,
Therefore as he was directed to make this prayer by the Spirit of God, so when he Come to this part of it, it did specially show forth it self in the assurance of faith, which he had thereby,
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and so caused him to breake out into these wordes, Now know I: because that by continuance in prayer he attained vnto a greater measure of faith and assurance than he had at the first.
and so caused him to break out into these words, Now know I: Because that by Continuance in prayer he attained unto a greater measure of faith and assurance than he had At the First.
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And this great affection of the mind in prayer, he was willing to commend vnto them, to that end, that they might both labour for it,
And this great affection of the mind in prayer, he was willing to commend unto them, to that end, that they might both labour for it,
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and looke to come vnto it euery one in their measure;
and look to come unto it every one in their measure;
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namely, that the longer and the more earnestly they prayed for him, the greater assurance they should haue by the spirit of God, that the Lord did and would heare them.
namely, that the longer and the more earnestly they prayed for him, the greater assurance they should have by the Spirit of God, that the Lord did and would hear them.
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And therefore though they did know at the first, that God would heare them according to his will,
And Therefore though they did know At the First, that God would hear them according to his will,
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as hee had promised, which promises they were not ignorant of:
as he had promised, which promises they were not ignorant of:
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yet by continuing in prayer, or after their prayer, they might looke to be further assured of it from God by his holy spirit, that was in them.
yet by Continuing in prayer, or After their prayer, they might look to be further assured of it from God by his holy Spirit, that was in them.
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For the Lord God vseth thus to worke by his spirit in those that be his, that when their hearts are prepared aright to serue him, the longer that they continue vnder the meanes of their saluation, the more effectuall is the operation of his holy spirit in them thereby.
For the Lord God uses thus to work by his Spirit in those that be his, that when their hearts Are prepared aright to serve him, the longer that they continue under the means of their salvation, the more effectual is the operation of his holy Spirit in them thereby.
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As for example, in the hearing of the word of God, they are more affected in the middest than they were at the beginning,
As for Exampl, in the hearing of the word of God, they Are more affected in the midst than they were At the beginning,
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and many times most of all in the ending;
and many times most of all in the ending;
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if they be diligent and attentiue hearers, and not drowsie and carelesse, and labour to stirre vp the spirit of God in themselues.
if they be diligent and attentive hearers, and not drowsy and careless, and labour to stir up the Spirit of God in themselves.
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So is it in praying also, when they come to it with due preparation of the heart, the children of God doe often find, that though they had some good measure of faith in Gods promises,
So is it in praying also, when they come to it with due preparation of the heart, the children of God do often find, that though they had Some good measure of faith in God's promises,
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and feeling of his loue in the beginning, yet by continuance in prayer, the same was greatly enlarged and encreased in them:
and feeling of his love in the beginning, yet by Continuance in prayer, the same was greatly enlarged and increased in them:
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so that it was more at the middest, than at the first;
so that it was more At the midst, than At the First;
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in so much, that then they could say with greater freedome of the spirit, and assurance of faith,
in so much, that then they could say with greater freedom of the Spirit, and assurance of faith,
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Now know I indeed, that the Lord will helpe me, and doth heare me from heauen:
Now know I indeed, that the Lord will help me, and does hear me from heaven:
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and in the end they haue had more assurance: and sometimes after they haue done praying, most of all.
and in the end they have had more assurance: and sometime After they have done praying, most of all.
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Thus their faith, knowledge, and assurance, that the Lord did hear them, it hath growne by degrees,
Thus their faith, knowledge, and assurance, that the Lord did hear them, it hath grown by Degrees,
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and encreased till it came to the full, when they haue prayed feruently.
and increased till it Come to the full, when they have prayed fervently.
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And hereupon it commeth to passe, that we find in the Psalmes, that very often they breake out into some sudden passion of ioy,
And hereupon it comes to pass, that we find in the Psalms, that very often they break out into Some sudden passion of joy,
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or glorying in the Lord, and as it were boasting of the goodnesse of God towards them:
or glorying in the Lord, and as it were boasting of the Goodness of God towards them:
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as though they had then euen alreadie obtained their desire:
as though they had then even already obtained their desire:
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because they felt and found that the Lord did giue them some good assurance of it.
Because they felt and found that the Lord did give them Some good assurance of it.
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As wee see how (besides that which they professe here) in the end of the Psalme, they vtter these words of great confidence,
As we see how (beside that which they profess Here) in the end of the Psalm, they utter these words of great confidence,
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as though the victorie were alreadie gotten, which if it had been, it had beene in vaine to pray for defence against enemies:
as though the victory were already got, which if it had been, it had been in vain to pray for defence against enemies:
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they speake, I say, thus confidently, They are brought downe and fallen, but wee are risen, and stand vpright.
they speak, I say, thus confidently, They Are brought down and fallen, but we Are risen, and stand upright.
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And this is that which wee may obserue, and most clearely see, first of all in the third Psalme:
And this is that which we may observe, and most clearly see, First of all in the third Psalm:
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where hee beginneth his prayer very vncomfortably, and greatly complaineth of the multitude of his aduersaries, that rebelliously were risen vp against him, saying, Lord how are mine aduersaries increased? How many rise against mee.
where he begins his prayer very uncomfortably, and greatly Complaineth of the multitude of his Adversaries, that rebelliously were risen up against him, saying, Lord how Are mine Adversaries increased? How many rise against me.
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Many say to my soule, there is no helpe for him in God. Many say to my soul, there is no help for him in God.
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Afterwards he confirmeth his faith in the goodnesse of God by the consideration of his nature, that he is a defence & buckler to them that are vnarmed and without defence:
Afterwards he confirmeth his faith in the Goodness of God by the consideration of his nature, that he is a defence & buckler to them that Are unarmed and without defence:
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and he giueth glory to them that haue ignominie cast vpon them without a cause,
and he gives glory to them that have ignominy cast upon them without a cause,
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and he rayseth vp them that are falling, saying, But thou Lord art a buckler for me, my glory,
and he raises up them that Are falling, saying, But thou Lord art a buckler for me, my glory,
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and the lifter vp of my head, And then he gathereth more strength of faith from former experience, saying, I did call vnto the Lord with my voyce,
and the lifter up of my head, And then he gathereth more strength of faith from former experience, saying, I did call unto the Lord with my voice,
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and he heard me out of the holy mountaine: and he herd me out of the holy mountain:
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and to this he addeth, Shelah, to shew how greatly it did affect him, and what comfort he had in this to remember, that God had heard his prayer in former times:
and to this he adds, Shelah, to show how greatly it did affect him, and what Comfort he had in this to Remember, that God had herd his prayer in former times:
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and then further addeth for the strengthening of his faith, that the Lord in other great danger had defended him, saying, I laid me downe and slept, and rose vp againe: for the Lord sustained me.
and then further adds for the strengthening of his faith, that the Lord in other great danger had defended him, saying, I laid me down and slept, and rose up again: for the Lord sustained me.
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And thereupon inferreth this confident speech, full of assurance:
And thereupon infers this confident speech, full of assurance:
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I will not be afraid for ten thousand of the people that should beset me round about. I will not be afraid for ten thousand of the people that should beset me round about.
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VVhere he doth glory by faith, that though his enemies were neuer so many, and himselfe in neuer so great danger of them, hee would not bee too much afraid of them,
Where he does glory by faith, that though his enemies were never so many, and himself in never so great danger of them, he would not be too much afraid of them,
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but was assured that the Lord would defend him in the middest of them.
but was assured that the Lord would defend him in the midst of them.
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And this assurance of Gods defence hee obtaineth now at the last, by continuing in prayer,
And this assurance of God's defence he obtaineth now At the last, by Continuing in prayer,
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and by those meditations which he had in prayer of the goodnesse and mercie of God towards all his, and now specially towards himselfe:
and by those meditations which he had in prayer of the Goodness and mercy of God towards all his, and now specially towards himself:
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which he hath set down in the former verses, and part of his prayer.
which he hath Set down in the former Verses, and part of his prayer.
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So falleth it out with others, that the spirit of God in them, which is the spirit of prayer and of all assurance,
So falls it out with Others, that the Spirit of God in them, which is the Spirit of prayer and of all assurance,
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as it stirreth them vp to pray;
as it stirs them up to pray;
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and when they cannot tell of themselues what or how to pray, as they ought, the same spirit helpeth their infirmities, and stirreth vp in them sighes and grones,
and when they cannot tell of themselves what or how to pray, as they ought, the same Spirit Helpeth their infirmities, and stirs up in them sighs and groans,
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and desires of the hart, which are acceptable, and which God alloweth of, because they are according to his will:
and Desires of the heart, which Are acceptable, and which God alloweth of, Because they Are according to his will:
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so the same also helpeth their infirmities in this point, that whereas they began to pray in great weakenesse and much doubting because of their temptations;
so the same also Helpeth their infirmities in this point, that whereas they began to pray in great weakness and much doubting Because of their temptations;
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by calling into their minds more freshly than before, the promises of God made in his word,
by calling into their minds more freshly than before, the promises of God made in his word,
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and the often performance of the same to others & to themselues;
and the often performance of the same to Others & to themselves;
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it causeth them to grow in faith, & doth giue thē some greater assurance of Gods fauours,
it Causes them to grow in faith, & does give them Some greater assurance of God's favours,
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and of being gratiously heard, than they had in the beginning, & they know then more fully that he doth heare them, and will helpe them.
and of being graciously herd, than they had in the beginning, & they know then more Fully that he does hear them, and will help them.
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And though this may seeme strange to such as are not acquainted with prayer, who vse it very seldome or not at all, And though this may seem strange to such as Are not acquainted with prayer, who use it very seldom or not At all,
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and make it but a matter of forme and custome:
and make it but a matter of Form and custom:
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yet I doubt not, but that we haue a great cloud of faithfull witnesses, who vsing prayer often of conscience,
yet I doubt not, but that we have a great cloud of faithful Witnesses, who using prayer often of conscience,
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and in the feeling of their wantes, and making it a dayly exercise, and therein deale with the Lord in good earnest,
and in the feeling of their Wants, and making it a daily exercise, and therein deal with the Lord in good earnest,
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as those that would obtaine some thing at his hand, and rest not in the bare action of prayer,
as those that would obtain Some thing At his hand, and rest not in the bore actium of prayer,
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as in a worke wrought, or a certaine taske performed and done;
as in a work wrought, or a certain task performed and done;
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who doe and are able to subscribe most willingly vnto the truth of this by their owne practise.
who do and Are able to subscribe most willingly unto the truth of this by their own practice.
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So that as Dauid making this prayer, when his sonne Absolom with Achitophell and many others raysed vp a rebellon against him, in which for the safegard of his life he was compelled to flie out of Ierusalem (as appeareth by the title of the Psalme) did by continuance in feruent prayer, obtaine this assurance, That the Lord would defend him,
So that as David making this prayer, when his son Absalom with Achitophel and many Others raised up a rebellion against him, in which for the safeguard of his life he was compelled to fly out of Ierusalem (as appears by the title of the Psalm) did by Continuance in fervent prayer, obtain this assurance, That the Lord would defend him,
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and confound them all, and therefore he would not be afraid of them, if there were ten thousand of them,
and confound them all, and Therefore he would not be afraid of them, if there were ten thousand of them,
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and they all should beset him round about;
and they all should beset him round about;
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that is, if he were brought into great straits (as indeed he was:) and truely it came to passe in the end,
that is, if he were brought into great straits (as indeed he was:) and truly it Come to pass in the end,
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for Achitophell did hang himselfe, and Absalom was hanged by the haire of the head. As, I say, Dauid then had assurance of this before hand:
for Achitophel did hang himself, and Absalom was hanged by the hair of the head. As, I say, David then had assurance of this before hand:
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so also others of Gods seruants in their daungers and troubles praying to God feruently, (as he did) haue in some good measure to their owne comfort,
so also Others of God's Servants in their dangers and Troubles praying to God fervently, (as he did) have in Some good measure to their own Comfort,
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and the comfort of others that haue prayed with them, obtaitained of God by his spirit an assurance, that the Lord did heare them,
and the Comfort of Others that have prayed with them, obtaitained of God by his Spirit an assurance, that the Lord did hear them,
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and would be mercifull vnto them, and they by faith haue professed the same to others beforehand.
and would be merciful unto them, and they by faith have professed the same to Others beforehand.
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And this growing and increasing in the assured hope, That the Lord will heare vs (whereof we now speak) Dauid againe setteth downe by his owne experience in the sixt Psalme, (as indeed I must needs confesse, that he was a man of wonderfull great experience both of his owne infirmitie, And this growing and increasing in the assured hope, That the Lord will hear us (whereof we now speak) David again sets down by his own experience in the sixt Psalm, (as indeed I must needs confess, that he was a man of wonderful great experience both of his own infirmity,
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and of Gods mercifull dealing towards him:) which Psalme was made when he was grieuously sicke and like to die,
and of God's merciful dealing towards him:) which Psalm was made when he was grievously sick and like to die,
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and did not onely feele the hand of God heauie vpon himselfe this way (as appeareth by his grieuous complaints and outcries) but he was troubled in his mind for his sinne:
and did not only feel the hand of God heavy upon himself this Way (as appears by his grievous complaints and Outcries) but he was troubled in his mind for his sin:
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and in this estate he prayeth vnto God, To remoue from him this great token of his wrath and displeasure, that was vpon him,
and in this estate he Prayeth unto God, To remove from him this great token of his wrath and displeasure, that was upon him,
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and to take away this grieuous scourge that he was then afflicted with, and to giue him both health of bodie and quietnesse of mind:
and to take away this grievous scourge that he was then afflicted with, and to give him both health of body and quietness of mind:
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of both which at the last hee obtaineth so great assurance by faith, through the inward working of Gods spirit, that he doth openly glory of it against all his enemies, that reioyced at his fall.
of both which At the last he obtaineth so great assurance by faith, through the inward working of God's Spirit, that he does openly glory of it against all his enemies, that rejoiced At his fallen.
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And for the vnderstanding of this it is requisit (especially for the simpler sort, to whose capacitie I haue especially framed my selfe) requisit, I say, to set down in order the words of the whole Psalme;
And for the understanding of this it is requisite (especially for the simpler sort, to whose capacity I have especially framed my self) requisite, I say, to Set down in order the words of the Whole Psalm;
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for otherwise, neither the great confidence, and reioycing of his faith, which in the end with much striuing he attained vnto;
for otherwise, neither the great confidence, and rejoicing of his faith, which in the end with much striving he attained unto;
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nor the feruencie of his prayer, which was a meanes whereby Gods spirit wrought it in him, can be so fully perceiued, or made plaine vnto you.
nor the fervency of his prayer, which was a means whereby God's Spirit wrought it in him, can be so Fully perceived, or made plain unto you.
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Thus therfore he beginneth his prayer, O Lord, rebuke me not in thine anger, neither chastise me in thy wrath:
Thus Therefore he begins his prayer, Oh Lord, rebuke me not in thine anger, neither chastise me in thy wrath:
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haue mercie vpon me O Lord, for I am needie: heale me, for my bones are vexed:
have mercy upon me Oh Lord, for I am needy: heal me, for my bones Are vexed:
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My soule is also sore troubled, but Lord how long wilt thou delay? Returne, O Lord, deliuer my soule, saue me for thy mercies sake:
My soul is also soar troubled, but Lord how long wilt thou Delay? Return, Oh Lord, deliver my soul, save me for thy Mercies sake:
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for in death there is no remembrance of thee, in the graue who shall praise thee? I fainted in my mourning, I cause my bed euery night to swim,
for in death there is no remembrance of thee, in the graven who shall praise thee? I fainted in my mourning, I cause my Bed every night to swim,
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and water my couch with teares: Mine eyes is dimmed for dispight, and sunke in because of all mine enemies. and water my couch with tears: Mine eyes is dimmed for despite, and sunk in Because of all mine enemies.
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Here we see that in these seuen first verses he complaineth most grieuously of his owne estate,
Here we see that in these seuen First Verses he Complaineth most grievously of his own estate,
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& prayeth most feruently vnto God for deliuerance:
& Prayeth most fervently unto God for deliverance:
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and no man can say more either to expresse the griefe of his mind, or his feruent desire to haue releefe and comfort.
and no man can say more either to express the grief of his mind, or his fervent desire to have relief and Comfort.
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See then I pray you in the words following what a great alteration there is made in him of the sudden,
See then I pray you in the words following what a great alteration there is made in him of the sudden,
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and what a wonderfull great change he findeth in himselfe: when he sayth thus. Away from me all ye workers of iniquitie:
and what a wonderful great change he finds in himself: when he say thus. Away from me all you workers of iniquity:
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for the Lord hath heard the voyce of my weeping. The Lord hath heard my petition, the Lord will receiue my prayers: for the Lord hath herd the voice of my weeping. The Lord hath herd my petition, the Lord will receive my Prayers:
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All mine enemies shall be confounded, and sore vexed: they shall be turned backe, and put to shame suddenly. All mine enemies shall be confounded, and soar vexed: they shall be turned back, and put to shame suddenly.
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VVhere he sheweth what gteat comfort the Lord gaue him at the last in this trouble of his,
Where he shows what gteat Comfort the Lord gave him At the last in this trouble of his,
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euen that he should be deliuered out of it, when his enemies looked that he should perish and be swallowed vp in it:
even that he should be Delivered out of it, when his enemies looked that he should perish and be swallowed up in it:
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and he attaineth vnto so great assurance of this, that he is not able to containe himselfe,
and he attaineth unto so great assurance of this, that he is not able to contain himself,
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but againe and againe professeth that the Lord had heard his prayers, and the voyce of his weeping.
but again and again Professes that the Lord had herd his Prayers, and the voice of his weeping.
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And not onely that is to be marked, but especially this, that he commeth vnto this assurance, not vntill the end of many long and feruent prayers:
And not only that is to be marked, but especially this, that he comes unto this assurance, not until the end of many long and fervent Prayers:
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and that in the beginning either he had it not at al, or nothing in that measure, that there he professeth it:
and that in the beginning either he had it not At all, or nothing in that measure, that there he Professes it:
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for then no doubt he would haue done it sooner, and not so long haue fed himselfe with such grieuous complaints and lamentable outcries, as there hee doth.
for then no doubt he would have done it sooner, and not so long have fed himself with such grievous complaints and lamentable Outcries, as there he does.
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So is it possible for vs, in what trouble soeuer we shall be in, if we pray vnto God in all humilitie and sorrow for our sinnes, So is it possible for us, in what trouble soever we shall be in, if we pray unto God in all humility and sorrow for our Sins,
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as he did, euen with great aboundance of teares (for he saith, That he watered his couch,
as he did, even with great abundance of tears (for he Says, That he watered his couch,
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and made his bed to swim with them:
and made his Bed to swim with them:
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by which hyperbolicall kind of speech he meaneth, That he wept very much, not only in the day,
by which hyperbolical kind of speech he means, That he wept very much, not only in the day,
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but euen in the night also) and if we did pray with that feruencie that he did, not fainting nor giuing ouer,
but even in the night also) and if we did pray with that fervency that he did, not fainting nor giving over,
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but stretching out our affections and desires, according to our present need;
but stretching out our affections and Desires, according to our present need;
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it is possible, I say, for vs to attaine by degrees vnto that measure of persuasion of Gods goodnesse towards vs, that may suffice vs. And though wee come not to that great measure that was in this holy man,
it is possible, I say, for us to attain by Degrees unto that measure of persuasion of God's Goodness towards us, that may suffice us And though we come not to that great measure that was in this holy man,
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because we pray not in that feruencie and zeale, and tendernesse of heart that hee did,
Because we pray not in that fervency and zeal, and tenderness of heart that he did,
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yet in some acceptable measure, and more than we had in the beginning.
yet in Some acceptable measure, and more than we had in the beginning.
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For I am not of that opinion, that this was inspired into him as he was a Prophet, who had many things extraordinarie;
For I am not of that opinion, that this was inspired into him as he was a Prophet, who had many things extraordinary;
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neither that any man can come to haue any assurance or full persuasion either of their saluation,
neither that any man can come to have any assurance or full persuasion either of their salvation,
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or that God heareth their prayers, or of any other fauour from him, without some reuelation,
or that God hears their Prayers, or of any other favour from him, without Some Revelation,
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and so it should be thought presumption in a man to say he is assured of such things:
and so it should be Thought presumption in a man to say he is assured of such things:
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but that God giueth this assurance, and increaseth it by ordinarie meanes; and namely and especially by prayer.
but that God gives this assurance, and increases it by ordinary means; and namely and especially by prayer.
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For seeing prayer is very fitly compared vnto wrastling or striuing (as we haue seene heretofore) by which we labour with all the power of our soules and bodies, to obtaine some thing of the Lord:
For seeing prayer is very fitly compared unto wrestling or striving (as we have seen heretofore) by which we labour with all the power of our Souls and bodies, to obtain Some thing of the Lord:
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as by bodily striuing men seeke to obtaine some masterie among men: (and thus the Apostle speaketh of it to the Romanes, Desiring them to striue with him by prayers to God for him:) as in striuing, a mans strength is not alwayes greatest at the first,
as by bodily striving men seek to obtain Some mastery among men: (and thus the Apostle speaks of it to the Romans, Desiring them to strive with him by Prayers to God for him:) as in striving, a men strength is not always greatest At the First,
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neither can himselfe or others perceiue so well, whether he shall ouercome;
neither can himself or Others perceive so well, whither he shall overcome;
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but sometimes, yea most vsually, when after some paines taken his bodie is well heat, he increaseth in strength of bodie and agilitie of lims:
but sometime, yea most usually, when After Some pains taken his body is well heat, he increases in strength of body and agility of limbs:
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whereby it commeth to passe, that he findeth that in himselfe, which giueth him greater hope of preuailing against his aduersarie, than he had before:
whereby it comes to pass, that he finds that in himself, which gives him greater hope of prevailing against his adversary, than he had before:
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So is it when we pray to God, and as it were striue with him;
So is it when we pray to God, and as it were strive with him;
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that though wee put all our strength vnto it at the first, that is, pray with all the desire of our hearts;
that though we put all our strength unto it At the First, that is, pray with all the desire of our hearts;
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yet when by continuance in praier, the spirit of God in vs is well heat,
yet when by Continuance in prayer, the Spirit of God in us is well heat,
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as I may say, and the heat of it increased, we shall find that both our desires are greatly increased,
as I may say, and the heat of it increased, we shall find that both our Desires Are greatly increased,
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& also our assurance from thence of being heard, is inlarged.
& also our assurance from thence of being herd, is enlarged.
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So that in the middest or ending of our prayers we shall perceiue our minds more pacified and quiet,
So that in the midst or ending of our Prayers we shall perceive our minds more pacified and quiet,
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and our selues more readie to submit our wils to the will of God, and to rest in the hope of his defence and deliuerance, than before.
and our selves more ready to submit our wills to the will of God, and to rest in the hope of his defence and deliverance, than before.
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VVhereof (if we were asked) though we could giue no great reason from outward things;
Whereof (if we were asked) though we could give no great reason from outward things;
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for all things are still with vs, as they were before:
for all things Are still with us, as they were before:
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yet we find it to be true by experience, and must account it a fruit of our prayer, in that the Lord hath giuen vs greater assurance than wee had before,
yet we find it to be true by experience, and must account it a fruit of our prayer, in that the Lord hath given us greater assurance than we had before,
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and so we are contented to wait vpon him. The like may bee shewed in many other Psalmes, (as indeed that one booke,
and so we Are contented to wait upon him. The like may be showed in many other Psalms, (as indeed that one book,
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as it is full of godly prayers, so of notable examples of this kind of the working of the spirit of God in his children and seruants) but for breuitie sake I will content my selfe with one or two now.
as it is full of godly Prayers, so of notable Examples of this kind of the working of the Spirit of God in his children and Servants) but for brevity sake I will content my self with one or two now.
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In the seuenteeth Psalme he prayeth vnto God to be preserued from his enemies, either Saul, or some other, (for indeed he had many) and saith thus, Heare the right, O Lord, (that is, my righteous cause) consider my crie, hearken vnto my prayer of lips vnfained.
In the seuenteeth Psalm he Prayeth unto God to be preserved from his enemies, either Saul, or Some other, (for indeed he had many) and Says thus, Hear the right, Oh Lord, (that is, my righteous cause) Consider my cry, harken unto my prayer of lips unfeigned.
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4937
Let my sentence come forth from thy presence, and let thine eyes behold equitie.
Let my sentence come forth from thy presence, and let thine eyes behold equity.
vvb po11 n1 vvb av p-acp po21 n1, cc vvb po21 n2 vvb n1.
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Thou hast proued and visited mine heart in the night, thou hast tried me and foundest nothing;
Thou hast proved and visited mine heart in the night, thou hast tried me and foundest nothing;
pns21 vh2 vvn cc vvn po11 n1 p-acp dt n1, pns21 vh2 vvn pno11 cc vvd2 pix;
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for I was purposed, that my mouth should not offend.
for I was purposed, that my Mouth should not offend.
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4940
Concerning the workes of men, by the words of thy lips, I kept me from the paths of the cruell man.
Concerning the works of men, by the words of thy lips, I kept me from the paths of the cruel man.
vvg dt n2 pp-f n2, p-acp dt n2 pp-f po21 n2, pns11 vvd pno11 p-acp dt n2 pp-f dt j n1.
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4941
Stay my steps in thy path, that my foot doe not slide. Stay my steps in thy path, that my foot do not slide.
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4942
Then he breaketh out into these wordes of comfort, I haue called vpon thee, surely thou wilt heare me:
Then he breaks out into these words of Comfort, I have called upon thee, surely thou wilt hear me:
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O God incline thine eare to me, and hearken vnto my wordes. Oh God incline thine ear to me, and harken unto my words.
uh np1 vvb po21 n1 p-acp pno11, cc vvi p-acp po11 n2.
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4944
VVhere after many prayers, and reasons to mooue the Lord to heare him, as the goodnesse of his cause, the vprightnesse of his mind, the feruencie of his prayer, and such like:
Where After many Prayers, and Reasons to move the Lord to hear him, as the Goodness of his cause, the uprightness of his mind, the fervency of his prayer, and such like:
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he saith, that he did then assure himselfe, that God would heare him, and so doth continue his prayer vnto him in that assurance of faith.
he Says, that he did then assure himself, that God would hear him, and so does continue his prayer unto him in that assurance of faith.
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4946
But it is to be noted for this purpose that we haue in hand, & for which this is alledged, that though in the beginning he prayed,
But it is to be noted for this purpose that we have in hand, & for which this is alleged, that though in the beginning he prayed,
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4947
and then againe returneth to his prayer vnto the Lord, that hee would heare him,
and then again returns to his prayer unto the Lord, that he would hear him,
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4948
yet he putteth this in betweene, (saying, Surely thou wilt heare mee O God ) because God gaue him then to beleeue it more fully.
yet he putteth this in between, (saying, Surely thou wilt hear me Oh God) Because God gave him then to believe it more Fully.
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4949
VVhich full persuasion if he had had before in that measure that he had then, we may be assured, that he would sooner haue professed it, to the glory of God, and his owne comfort.
Which full persuasion if he had had before in that measure that he had then, we may be assured, that he would sooner have professed it, to the glory of God, and his own Comfort.
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I will conclude this point, with that which is in the eight and thirtie Psalme: I will conclude this point, with that which is in the eight and thirtie Psalm:
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which Psalme was made, when he was in some great distresse of sickenesse (as some think) or some other at the least.
which Psalm was made, when he was in Some great distress of sickness (as Some think) or Some other At the least.
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And the whole Psalme is full of grieuous complaints as may appeare to them that will but read it, when he beginneth thus:
And the Whole Psalm is full of grievous complaints as may appear to them that will but read it, when he begins thus:
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O Lord rebuke me not in thine anger, neither chastise me in thy wrath: for thine arrowes haue light vpon me, and thine hand lieth vpon me: Oh Lord rebuke me not in thine anger, neither chastise me in thy wrath: for thine arrows have Light upon me, and thine hand lies upon me:
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there is nothing found in my flesh, because of thine anger, neither is there rest in my bones because of my sinne, and so forth;there is nothing found in my Flesh, Because of thine anger, neither is there rest in my bones Because of my sin, and so forth;
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for the whole Psalme is too long to be set down, yet it is necessarie for thē to read it ouer, who desire to see the truth of this that we speak to be in the Prophet.
for the Whole Psalm is too long to be Set down, yet it is necessary for them to read it over, who desire to see the truth of this that we speak to be in the Prophet.
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4956
He first complaineth of the heauie wrath of God that was vpon him, and of his sinnes, which he acknowledgeth to be the cause of his punishment:
He First Complaineth of the heavy wrath of God that was upon him, and of his Sins, which he acknowledgeth to be the cause of his punishment:
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4957
of the infirmitie and great weakenesse, that he found in himselfe, both of soule and bodie:
of the infirmity and great weakness, that he found in himself, both of soul and body:
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and of this also, that he was forsaken of his friends, and left desolat:
and of this also, that he was forsaken of his Friends, and left desolate:
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& of the mallice of his wicked enemies, all which made him (as hee saith) to poure out his whole desire before the Lord, so that his sighing was not hid from him.
& of the malice of his wicked enemies, all which made him (as he Says) to pour out his Whole desire before the Lord, so that his sighing was not hid from him.
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And then at the last he commeth to haue some good assurance, that the Lord would heare him, And then At the last he comes to have Some good assurance, that the Lord would hear him,
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4961
and doth openly professe it in these words: On thee O Lord doe I wait, thou wilt heare me O Lord my God:
and does openly profess it in these words: On thee Oh Lord do I wait, thou wilt hear me Oh Lord my God:
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and so from this assurance, hee endeth the Psalme somewhat more comfortably than he began it, saying, Hast thee to helpe me, O my Lord, my saluation. Thus we see,
and so from this assurance, he Endeth the Psalm somewhat more comfortably than he began it, saying, Hast thee to help me, Oh my Lord, my salvation. Thus we see,
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4963
how by continuing in feruent prayer, and striuing against all things within him and without him, that might discourage him, the spirit of God did so encrease in him, that hee gat some small assurance at the least,
how by Continuing in fervent prayer, and striving against all things within him and without him, that might discourage him, the Spirit of God did so increase in him, that he got Some small assurance At the least,
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and more than he had before, that the Lord would heare him: and so endeth with a more peaceable and quiet mind than he began.
and more than he had before, that the Lord would hear him: and so Endeth with a more peaceable and quiet mind than he began.
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4965
And though I am not ignorant, that some of the learned doe read that fifteenth verse somewhat otherwise;
And though I am not ignorant, that Some of the learned do read that fifteenth verse somewhat otherwise;
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4966
yet they agree with me in this point, for which it is brought, That in the same he professeth his faith, that the Lord would heare him.
yet they agree with me in this point, for which it is brought, That in the same he Professes his faith, that the Lord would hear him.
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4967
All these examples doe not onely shew vs the truth of this doctrine, namely, that the seruants of God praying vnto him in their seuerall troubles (as this people did here) haue by little and little growne in a further assurance to their owne comfort and the glorie of God, that he will heare them:
All these Examples do not only show us the truth of this Doctrine, namely, that the Servants of God praying unto him in their several Troubles (as this people did hear) have by little and little grown in a further assurance to their own Comfort and the glory of God, that he will hear them:
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but they shew vs the same by great experience, which is the best tracts, and able to instruct the most simple:
but they show us the same by great experience, which is the best tracts, and able to instruct the most simple:
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4969
for wee haue heard how Dauid oftentimes professeth it of himselfe;
for we have herd how David oftentimes Professes it of himself;
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4970
which sheweth vs what we may looke for that the Lord should worke in vs also (for there is no respect of persons with him) if we pray in that feeling of our wants,
which shows us what we may look for that the Lord should work in us also (for there is no respect of Persons with him) if we pray in that feeling of our Wants,
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4971
and that humilitie vnder the crosse, and that feruencie vnder hope, and that continuance by patience, that he did.
and that humility under the cross, and that fervency under hope, and that Continuance by patience, that he did.
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4972
Therefore let vs labour after it, euen that we may find the spirit of God so working in our hearts by prayer, that it may certainly and comfortably witnesse to our spirits, that the Lord doth heare vs;
Therefore let us labour After it, even that we may find the Spirit of God so working in our hearts by prayer, that it may Certainly and comfortably witness to our spirits, that the Lord does hear us;
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4973
and that the same testimonie of the spirit may encrease in vs, aswe encrease in praying.
and that the same testimony of the Spirit may increase in us, aswe increase in praying.
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4974
And it may come to passe, that as in the morning we see the Sunne arise higher and higher, whereby we haue a greater feeling of the heat of it, as the day encreaseth:
And it may come to pass, that as in the morning we see the Sun arise higher and higher, whereby we have a greater feeling of the heat of it, as the day increases:
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4975
so we might see the sonne of righteousnesse so arising in our hearts, dispersing all the mysts of ignorance and vnbeleefe, that we may haue the comfortable feeling of the fauour of God in our hearts encreasing more and more, to cheere them vp with the light and heat of it,
so we might see the son of righteousness so arising in our hearts, dispersing all the mysts of ignorance and unbelief, that we may have the comfortable feeling of the favour of God in our hearts increasing more and more, to cheer them up with the Light and heat of it,
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4976
as it were, as we shall continue longer in prayer.
as it were, as we shall continue longer in prayer.
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4977
Let vs labor after it, I say, because that few doe know what it doth meane,
Let us labour After it, I say, Because that few do know what it does mean,
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4978
because they doe not so much as once seeke and inquire after it. Now if any doe seeke this, and cannot find it, and so they still complaine,
Because they do not so much as once seek and inquire After it. Now if any do seek this, and cannot find it, and so they still complain,
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4979
as many of the best seruants of God haue done, that he heareth not their prayers,
as many of the best Servants of God have done, that he hears not their Prayers,
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4980
neither haue they any assurance of it:
neither have they any assurance of it:
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for when as in their troubles they pray vnto God, this grieueth them much, that they haue no persuasion that God heareth and will helpe them:
for when as in their Troubles they pray unto God, this grieves them much, that they have no persuasion that God hears and will help them:
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for if they had this, they could bee contented to wait vpon him, and to tarry his leisure;
for if they had this, they could be contented to wait upon him, and to tarry his leisure;
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4983
but they pray, and pray, and can haue no assurance that hee doth heare them.
but they pray, and pray, and can have no assurance that he does hear them.
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4984
To satisfie all those, and to strengthen them in this weaknesse of theirs, we must consider, That they that haue had the greatest assurance at any time, that the Lord did heare them, haue had it but in time, To satisfy all those, and to strengthen them in this weakness of theirs, we must Consider, That they that have had the greatest assurance At any time, that the Lord did hear them, have had it but in time,
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4985
and in measure, and not alwaies alike; but sometimes more, sometimes lesse, and sometimes not at all:
and in measure, and not always alike; but sometime more, sometime less, and sometime not At all:
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4986
as the spirit of faith, or their owne vnbeleefe hath preuailed in them.
as the Spirit of faith, or their own unbelief hath prevailed in them.
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For in these forenamed places we see, that in some of the Psalmes hee professeth greater assurance, than in other:
For in these forenamed places we see, that in Some of the Psalms he Professes greater assurance, than in other:
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4988
and so is it with all men.
and so is it with all men.
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4989
Euen as with the eyes of our bodie we sometimes see a thing more clearely than at other times,
Eve as with the eyes of our body we sometime see a thing more clearly than At other times,
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4990
and our eyesight is not alwayes alike:
and our eyesight is not always alike:
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no more is our faith whereby wee behold Christ, and in him the fauour of God, it is not alwaies in the same brightnesse.
no more is our faith whereby we behold christ, and in him the favour of God, it is not always in the same brightness.
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4992
Besides, as the ayre is not alwaies alike for our sight, but sometimes more troublesome and souring,
Beside, as the air is not always alike for our sighed, but sometime more troublesome and souring,
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4993
yea darke, which hindereth vs from the sight of that that we looke vnto, when our eyes are at the best:
yea dark, which hindereth us from the sighed of that that we look unto, when our eyes Are At the best:
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4994
so we haue sometimes in our mind greater and more violent temptations, than at other,
so we have sometime in our mind greater and more violent temptations, than At other,
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4995
as it were thick mystes or rather darke clouds in the aire to hinder our faith from beholding the cheerefull countenance of the Lord,
as it were thick mystes or rather dark Clouds in the air to hinder our faith from beholding the cheerful countenance of the Lord,
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as it were the light of the Sunne: which shineth alwayes alike, though we by reason of these cannot alwaies see it alike.
as it were the Light of the Sun: which shines always alike, though we by reason of these cannot always see it alike.
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So the Lords loue is alwaies one and the same, but we are not alwaies alike disposed in our selues to behold it in that brightnesse, that it shineth in it owne nature.
So the lords love is always one and the same, but we Are not always alike disposed in our selves to behold it in that brightness, that it shines in it own nature.
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Therefore we must not be dismaied, if we haue not alwaies this assurance in our prayer after the same manner:
Therefore we must not be dismayed, if we have not always this assurance in our prayer After the same manner:
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but see what is the cause of it, and striue against that, that so wee may come vnto it in time,
but see what is the cause of it, and strive against that, that so we may come unto it in time,
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and in that measure that the Lord shall bestow it vpon vs.
and in that measure that the Lord shall bestow it upon us
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Secondly, we must consider, that this people doth pray very feruently and often for this, That God would heare and helpe their king;
Secondly, we must Consider, that this people does pray very fervently and often for this, That God would hear and help their King;
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before they come to this assurance, as appeareth by all the former wordes:
before they come to this assurance, as appears by all the former words:
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when they say, The Lord heare thee, the name of God defend thee, send thee helpe,
when they say, The Lord hear thee, the name of God defend thee, send thee help,
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and strengthen thee, let him remember thine offerings, and turne thy burnt offerings into ashes, graunt thee according to thine heart, fulfill all thy purpose, &c. VVhere there are many short and earnest petitions for the same thing:and strengthen thee, let him Remember thine offerings, and turn thy burned offerings into Ashes, grant thee according to thine heart, fulfil all thy purpose, etc. Where there Are many short and earnest petitions for the same thing:
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which doubling of their words and of their requests in so great shortnesse, doe sufficiently shew, how feruently they prayed.
which doubling of their words and of their requests in so great shortness, do sufficiently show, how fervently they prayed.
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For wee must not thinke, that they vse vaine babbling, heaping vp a multitude of words without any sence, feeling,
For we must not think, that they use vain babbling, heaping up a multitude of words without any sense, feeling,
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or desire of the thing answerable vnto the same, as it is the manner of hypocrits and heathen to doe, who vse repetitions,
or desire of the thing answerable unto the same, as it is the manner of Hypocrites and heathen to do, who use repetitions,
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and thinke to be heard for their much babling: against whom our Sauiour Christ speaketh in the Gospell.
and think to be herd for their much babbling: against whom our Saviour christ speaks in the Gospel.
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But this prayer being first made by Dauid, who had the spirit of God; and for the Church, which is ruled by the same spirit;
But this prayer being First made by David, who had the Spirit of God; and for the Church, which is ruled by the same Spirit;
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we may by their words very cleerely discerne & see their spirit that they prayed with,
we may by their words very clearly discern & see their Spirit that they prayed with,
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namely, with great earnestnesse and feeling: especially when this word Selah, which noteth some great affection of the mind, is added:
namely, with great earnestness and feeling: especially when this word Selac, which notes Some great affection of the mind, is added:
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and thus doing, they come to a greater assurance at the last, I meane by this continuance in feruent prayer.
and thus doing, they come to a greater assurance At the last, I mean by this Continuance in fervent prayer.
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So in all the other Psalmes of Dauid, which we alledged before, wee see that he prayeth not coldly, or in a word:
So in all the other Psalms of David, which we alleged before, we see that he Prayeth not coldly, or in a word:
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but very earnestly, often, and long before he professeth this assurance.
but very earnestly, often, and long before he Professes this assurance.
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Therefore if we will come vnto it in our measure, we must labour to haue the feeling of our want,
Therefore if we will come unto it in our measure, we must labour to have the feeling of our want,
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and to be troubled for it, and so pray earnestly:
and to be troubled for it, and so pray earnestly:
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we must come also in the faith of Gods goodnesse, and hope of being heard, by considering the promises of his word,
we must come also in the faith of God's Goodness, and hope of being herd, by considering the promises of his word,
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and the fulfilling of the same: we must continue in prayer, and pray often for the same thing;
and the fulfilling of the same: we must continue in prayer, and pray often for the same thing;
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so shall it come to passe, that we shall not onely beleeue beforehand generally, that God will heare vs;
so shall it come to pass, that we shall not only believe beforehand generally, that God will hear us;
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but more particularly in that very thing that we pray for, find some assurance encreased in vs, that he will helpe vs;
but more particularly in that very thing that we pray for, find Some assurance increased in us, that he will help us;
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and we must wait vpon him also to haue a greater assurance of it wrought in vs afterwards.
and we must wait upon him also to have a greater assurance of it wrought in us afterwards.
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Therefore let vs doe thus, and see whether the Lord in many things that we pray for, will not giue vs that assurance, that he will helpe vs some way or other;
Therefore let us do thus, and see whither the Lord in many things that we pray for, will not give us that assurance, that he will help us Some Way or other;
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either by mitigating the thing that is vpon vs, or deliuering vs cleane from it,
either by mitigating the thing that is upon us, or delivering us clean from it,
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or giuing vs patience vnder it, or encreasing our strength to beare it, or turning it vnto our good:
or giving us patience under it, or increasing our strength to bear it, or turning it unto our good:
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so that wee shall see, the more wee pray, the more quiet shall we be in submitting our wils to the will of God,
so that we shall see, the more we pray, the more quiet shall we be in submitting our wills to the will of God,
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and assuring our selues, that some way or other the Lord will heare vs, and helpe vs.
and assuring our selves, that Some Way or other the Lord will hear us, and help us
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And furthermore concerning this particular, that they pray for, euen for Dauid their king, they had this assurance that God would heare him, and helpe him.
And furthermore Concerning this particular, that they pray for, even for David their King, they had this assurance that God would hear him, and help him.
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And so I doubt not but that many faithfull subiects and people in this land hauing in like maner prayed for their kings,
And so I doubt not but that many faithful Subjects and people in this land having in like manner prayed for their Kings,
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and queenes, and gouernours, God hath giuen them assurance, that he hath heard them for them:
and queens, and Governors, God hath given them assurance, that he hath herd them for them:
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and the more that any haue done so, the greater assurance haue they had.
and the more that any have done so, the greater assurance have they had.
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As many praying for the life of our late Queene Elizabeth: God did not onely preserue her person from a number of treasons intended against her,
As many praying for the life of our late Queen Elizabeth: God did not only preserve her person from a number of treasons intended against her,
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but they had by their prayers comfort ouer it for the time to come, that the Lord would do so still.
but they had by their Prayers Comfort over it for the time to come, that the Lord would do so still.
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And so shal we now haue for his most excellent maiestie that now is, though he be subiect to many perils,
And so shall we now have for his most excellent majesty that now is, though he be Subject to many perils,
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as appeareth by the terrible murthers and treasons that haue already broken out against his royall person, and whole progenie:
as appears by the terrible murders and treasons that have already broken out against his royal person, and Whole progeny:
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that if we vse to pray often for him publikely and priuatly, and that feruently with all our desires,
that if we use to pray often for him publicly and privately, and that fervently with all our Desires,
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and beleeue that he is the Lords anoynted (that is) that he is set ouer vs by the Lord in his iust title and inheritance;
and believe that he is the lords anointed (that is) that he is Set over us by the Lord in his just title and inheritance;
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that the Lord, who is the defender of all right, will not onely preserue him still, maugre their heads, that the Lord, who is the defender of all right, will not only preserve him still, maugre their Heads,
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as hitherto he hath done, but will assure vs of it in some good measure;
as hitherto he hath done, but will assure us of it in Some good measure;
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that wee shall quietly submit our selues to his peaceable and gratious gouernment, and not greatly feare the malitious attempts of his and our enemies.
that we shall quietly submit our selves to his peaceable and gracious government, and not greatly Fear the malicious attempts of his and our enemies.
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But as hee is religious himselfe, and vseth to pray for himselfe, and putteth his trust in God;
But as he is religious himself, and uses to pray for himself, and putteth his trust in God;
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so we praying often also and earnestly for him, shall know more and more, that the Lord will heare him, and vs for him.
so we praying often also and earnestly for him, shall know more and more, that the Lord will hear him, and us for him.
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And this is true not onely of our gouernours, but of all men:
And this is true not only of our Governors, but of all men:
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so that if we vse to pray often for others, and if they haue made knowne and commended their estate vnto vs to that end;
so that if we use to pray often for Others, and if they have made known and commended their estate unto us to that end;
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and we thereupon be feruent with the Lord for them; it will come to passe, that not onely the Lord will heare vs for them,
and we thereupon be fervent with the Lord for them; it will come to pass, that not only the Lord will hear us for them,
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but we shall haue good hope of it, and so we shall haue comfort beforehand, that God will doe good vnto them:
but we shall have good hope of it, and so we shall have Comfort beforehand, that God will do good unto them:
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and the oftner that we pray for any in any distresse of theirs, the more assurance shall we haue, God in his good time will heare vs for them.
and the oftener that we pray for any in any distress of theirs, the more assurance shall we have, God in his good time will hear us for them.
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And I doubt not but that in this time of sicknesse and mortalitie many haue found this to be true by experience, that by continuall and feruent prayer they haue not onely obtained this assurance for themselues, that the Lord will helpe them, but for others.
And I doubt not but that in this time of sickness and mortality many have found this to be true by experience, that by continual and fervent prayer they have not only obtained this assurance for themselves, that the Lord will help them, but for Others.
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Let that experience mooue vs for the time to come, to pray still for those that are in this visitation,
Let that experience move us for the time to come, to pray still for those that Are in this Visitation,
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or in the feare of it, that we may know at the last, that the Lord will heare vs for them also,
or in the Fear of it, that we may know At the last, that the Lord will hear us for them also,
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and helpe them in his blessed time, by the mightie power of his right hand:
and help them in his blessed time, by the mighty power of his right hand:
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which we beseech him, that we may find at his mercifull hand, for Iesus Christs sake our mediatour and redeemer. Amen.
which we beseech him, that we may find At his merciful hand, for Iesus Christ sake our Mediator and redeemer. Amen.
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The twentieth Sermon vpon the sixt verse. I know, that the Lord will helpe his annointed, and will heare him from, &c.
The twentieth Sermon upon the sixt verse. I know, that the Lord will help his anointed, and will hear him from, etc.
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THis being the voyce of a multitude, euen of the whole Church, is set downe after this meanes, not (we) know, THis being the voice of a multitude, even of the Whole Church, is Set down After this means, not (we) know,
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but (I) know, in the singular number, or person of one;
but (I) know, in the singular number, or person of one;
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not onely for this cause that we haue alreadie heard of, namely, to teach them all that they should labour to pray in this faith, That God would heare them all, and euery one of them:
not only for this cause that we have already herd of, namely, to teach them all that they should labour to pray in this faith, That God would hear them all, and every one of them:
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but also to shew, that as Dauid the authour of this Psalme professeth that he had this assurance in himselfe,
but also to show, that as David the author of this Psalm Professes that he had this assurance in himself,
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so he commending it vnto them to vse, doubted not, but that all of them praying together, some of them at the least should haue it also,
so he commending it unto them to use, doubted not, but that all of them praying together, Some of them At the least should have it also,
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and so might say in their owne persons, I know that God will helpe his anointed:
and so might say in their own Persons, I know that God will help his anointed:
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and so should pray in that faith, whereby he might verely beleeue, that God would heare him,
and so should pray in that faith, whereby he might verily believe, that God would hear him,
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and so he might obtaine helpe and assurance of it for all the rest: and by that assurance that God should giue him, he might comfort the rest.
and so he might obtain help and assurance of it for all the rest: and by that assurance that God should give him, he might Comfort the rest.
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In so much that though euery man and woman then present, through the weakenesse of their faith could not come vnto this assurance, (which yet they should labour after,
In so much that though every man and woman then present, through the weakness of their faith could not come unto this assurance, (which yet they should labour After,
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as hath beene said before? yet some one or other among thē, more or fewer, might haue it in great measure:
as hath been said before? yet Some one or other among them, more or fewer, might have it in great measure:
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and so the Lord might assure them of it for the rest, that God would heare them.
and so the Lord might assure them of it for the rest, that God would hear them.
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And so this should be the benefit of the common prayer of the Church, when many were met together,
And so this should be the benefit of the Common prayer of the Church, when many were met together,
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and that to euery one that ioyned with them, That though all of them could not come to that measure of assurance in their prayers that they desired, that the Lord would heare them;
and that to every one that joined with them, That though all of them could not come to that measure of assurance in their Prayers that they desired, that the Lord would hear them;
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yet some one or other should haue it for them, and so when it was a common benefit that they prayed for, they should not onely obtaine it together, (for the Lord would heare them) but some should more specially know it beforehand, to their owne comfort, and the comfort of others. yet Some one or other should have it for them, and so when it was a Common benefit that they prayed for, they should not only obtain it together, (for the Lord would hear them) but Some should more specially know it beforehand, to their own Comfort, and the Comfort of Others.
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And this no doubt is a singular great comfort in any trouble, that when many are together and in great heauinesse, by reason of some calamitie or feare that is vpon them:
And this no doubt is a singular great Comfort in any trouble, that when many Are together and in great heaviness, by reason of Some calamity or Fear that is upon them:
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and none among them is able to comfort themselues, much lesse are they able to comfort others, that are feeble minded among them,
and none among them is able to Comfort themselves, much less Are they able to Comfort Others, that Are feeble minded among them,
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though they desire to doe it;
though they desire to do it;
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and though they seeke to God for comfort, and pray for it most earnestly, yet they cannot find it in themselues:
and though they seek to God for Comfort, and pray for it most earnestly, yet they cannot find it in themselves:
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at the last God shall so stirre vp the spirit of some one or other among them,
At the last God shall so stir up the Spirit of Some one or other among them,
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and shall so assure him, that God will be mercifull vnto them, that he shall constantly and openly professe it vnto them to their comfort also;
and shall so assure him, that God will be merciful unto them, that he shall constantly and openly profess it unto them to their Comfort also;
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comfort I say, though not in themselues, yet from him.
Comfort I say, though not in themselves, yet from him.
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For though he, euen but one, hath it properly in himselfe, yet he hath it not for himselfe alone,
For though he, even but one, hath it properly in himself, yet he hath it not for himself alone,
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but for others that are with him, and in the same danger and feare, who need to be comforted:
but for Others that Are with him, and in the same danger and Fear, who need to be comforted:
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and they shall fare the better by it.
and they shall fare the better by it.
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For (as the Apostle saith of himselfe, Blessed be God, euen the father of our Lord Iesus Christ, the father of mercie,
For (as the Apostle Says of himself, Blessed be God, even the father of our Lord Iesus christ, the father of mercy,
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and the God of all comfort, which comforteth vs in all our tribulation, that we may be able to comfort them which are in any affliction by that comfort wherewith we our selues are comforted of God ) he saith that that comfort which God gaue him in his affliction, was not for himselfe alone,and the God of all Comfort, which comforts us in all our tribulation, that we may be able to Comfort them which Are in any affliction by that Comfort wherewith we our selves Are comforted of God) he Says that that Comfort which God gave him in his affliction, was not for himself alone,
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but for the benefit of others:
but for the benefit of Others:
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so others also, that which this way God bestoweth vpon them, they haue it, not for themselues, but for others.
so Others also, that which this Way God bestoweth upon them, they have it, not for themselves, but for Others.
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And indeed all experience doth shew the truth of this, that some that haue beene very faint hearted in themselues,
And indeed all experience does show the truth of this, that Some that have been very faint hearted in themselves,
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yet being in some common trouble with others, haue bene greatly comforted and stayed by them from those extremities that they might haue fallen into, in that measure that the Lord hath comforted some for all the rest:
yet being in Some Common trouble with Others, have be greatly comforted and stayed by them from those extremities that they might have fallen into, in that measure that the Lord hath comforted Some for all the rest:
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who if they had not beene present with them, the other could not haue attained vnto that comfort in any measure, which they did.
who if they had not been present with them, the other could not have attained unto that Comfort in any measure, which they did.
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And this comfort is to be found of them, that haue it in themselues for others, by prayer and by walking in a good course, that so the Lord may not forsake them in the midst of their trouble.
And this Comfort is to be found of them, that have it in themselves for Others, by prayer and by walking in a good course, that so the Lord may not forsake them in the midst of their trouble.
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And in this respect we see, that it is a great benefit, and that that shall make much for our comfort, to resort to the common prayers of the Church, where wee shall haue many good men and women pray with vs for the common benefits which concerne vs and them: And in this respect we see, that it is a great benefit, and that that shall make much for our Comfort, to resort to the Common Prayers of the Church, where we shall have many good men and women pray with us for the Common benefits which concern us and them:
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that so if not to our selues, yet to some of them, God may giue assurance, that he will heare vs:
that so if not to our selves, yet to Some of them, God may give assurance, that he will hear us:
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and so we may be comforted by our mutuall faith, ours and theirs, as the Apostle speaketh.
and so we may be comforted by our mutual faith, ours and theirs, as the Apostle speaks.
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And what a great mercie of God it is also priuatly in any need of ours, to be directed to send for righteous and faithfull men and women to pray for vs, according to the direction of S. Iames, who faith, Is any sicke among you, let him call for the Elders of the Church, and let them pray for him;
And what a great mercy of God it is also privately in any need of ours, to be directed to send for righteous and faithful men and women to pray for us, according to the direction of S. James, who faith, Is any sick among you, let him call for the Elders of the Church, and let them pray for him;
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and the prayer of faith shall saue the sicke, and the Lord shall raise him vp,
and the prayer of faith shall save the sick, and the Lord shall raise him up,
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and if hee haue committed sinnes, they shall be forgiuen him: and if he have committed Sins, they shall be forgiven him:
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and afterwards addeth, That the prayer of a righteous man auaileth much, if it be feruent.
and afterwards adds, That the prayer of a righteous man avails much, if it be fervent.
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VVhere he sheweth, what good we may receiue by the faith and feruent prayers of others;
Where he shows, what good we may receive by the faith and fervent Prayers of Others;
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namely, that so it may come to passe, that if not our selues, yet others praying for vs, God might giue them some assurance for vs, that he would heare vs and helpe vs both in soule and bodie;
namely, that so it may come to pass, that if not our selves, yet Others praying for us, God might give them Some assurance for us, that he would hear us and help us both in soul and body;
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in pardoning our sinnes vpon our true repentance, and raising vs from sicknesse, which for our sinnes God had laid vpon vs:
in pardoning our Sins upon our true Repentance, and raising us from sickness, which for our Sins God had laid upon us:
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as here the Prophet doth say, That some one of the companie might haue this assurance for the rest,
as Here the Prophet does say, That Some one of the company might have this assurance for the rest,
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and for the king, that God would heare him.
and for the King, that God would hear him.
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Moreouer, from hence we may see generally, what a blessed thing it is alwaies to keepe companie with the godly,
Moreover, from hence we may see generally, what a blessed thing it is always to keep company with the godly,
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and those that walke in his wayes:
and those that walk in his ways:
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for if any trouble doe befall them, they may pray together, and God may assure one or other for the rest, that he is among them,
for if any trouble do befall them, they may pray together, and God may assure one or other for the rest, that he is among them,
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and will be good vnto them.
and will be good unto them.
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And thus was it with the Apostle Paule and all his companie, when they were in that long & dangerous nauigation towards Rome, in which all of them were in feare of their liues,
And thus was it with the Apostle Paul and all his company, when they were in that long & dangerous navigation towards Room, in which all of them were in Fear of their lives,
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as it is set downe at large in the Acts of the Apostles:
as it is Set down At large in the Acts of the Apostles:
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when they were so tossed by the wind and by the sea, that they were compelled to cast all things out of the ship, to ease her of her burden; when they were so tossed by the wind and by the sea, that they were compelled to cast all things out of the ship, to ease her of her burden;
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and the weather was so foule, that by the space of many daies they saw neither Sunne nor stars to guide them or comfort them:
and the weather was so foul, that by the Molle of many days they saw neither Sun nor Stars to guide them or Comfort them:
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so that all hope that they should be saued, was taken from them:
so that all hope that they should be saved, was taken from them:
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and their feare was so great and so continuall, that for fourteene daies together they fasted,
and their Fear was so great and so continual, that for fourteene days together they fasted,
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and could not take their ordinary food:
and could not take their ordinary food:
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and there were in the ship at that time two hundred threescore and seuenteene soules, among whom was Paule a prisoner,
and there were in the ship At that time two hundred threescore and seuenteene Souls, among whom was Paul a prisoner,
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and some other Christians with him.
and Some other Christians with him.
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At which time we may be assured, that he and the rest that feared God, prayed earnestly vnto him, that they might be saued:
At which time we may be assured, that he and the rest that feared God, prayed earnestly unto him, that they might be saved:
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and God did not onely heare them, but gaue vnto Paule assurance thereof by a vision of an Angell that appeared vnto him in the night,
and God did not only hear them, but gave unto Paul assurance thereof by a vision of an Angel that appeared unto him in the night,
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and said vnto him, That for his sake all should be saued, onely the ship should be lost;
and said unto him, That for his sake all should be saved, only the ship should be lost;
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and this as hee did beleeue, so hee most confidently auoucheth it vnto them:
and this as he did believe, so he most confidently avoucheth it unto them:
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and exhorteth them earnestly to eat their meat, and to be comforted, and doubt not but the Lord would saue them all.
and exhorteth them earnestly to eat their meat, and to be comforted, and doubt not but the Lord would save them all.
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Then it is said, that all of them began to pull vp their hearts, and to be of good courage,
Then it is said, that all of them began to pull up their hearts, and to be of good courage,
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and also to take their meat.
and also to take their meat.
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So that here we see, how in a common calamitie that was vpon a multitude, God gaue assurance of deliuerance but vnto one, who could say,
So that Here we see, how in a Common calamity that was upon a multitude, God gave assurance of deliverance but unto one, who could say,
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as he did, I know that God will helpe: but all the rest had the benefit of it;
as he did, I know that God will help: but all the rest had the benefit of it;
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for thereby, their hearts that so failed before that they could not eat their meat, now began to bee of good courage.
for thereby, their hearts that so failed before that they could not eat their meat, now began to be of good courage.
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So was it with the children of Israel, when they came out of Aegypt, and were now in the wildernesse, So was it with the children of Israel, when they Come out of Egypt, and were now in the Wilderness,
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and Pharoah and his hoast so pursued them, that he had them at this disaduantage, that the great mountaines were on both sides of them, the terrible red sea was before them, to hinder all passage,
and Pharaoh and his host so pursued them, that he had them At this disadvantage, that the great Mountains were on both sides of them, the terrible read sea was before them, to hinder all passage,
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and he and his great armie marched after them to destroy them, as it is set downe in the booke of Exodus:
and he and his great army marched After them to destroy them, as it is Set down in the book of Exodus:
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whereupon they were all sore afraid when they saw them, and cried vnto the Lord; but yet they had no assurance that he did heare them, and would deliuer them:
whereupon they were all soar afraid when they saw them, and cried unto the Lord; but yet they had no assurance that he did hear them, and would deliver them:
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but rather they looked to be destroyed, and so through impatience and vnbeleefe did murmure against Moses, that he had brought them out of Aegypt.
but rather they looked to be destroyed, and so through impatience and unbelief did murmur against Moses, that he had brought them out of Egypt.
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Moses also he crieth vnto the Lord for helpe, and he receiueth assurance of it for them all, that God would saue them, and destroy their enemies.Moses also he cries unto the Lord for help, and he receiveth assurance of it for them all, that God would save them, and destroy their enemies.
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For the Lord spake vnto him, and told him, how he should diuide the sea,
For the Lord spoke unto him, and told him, how he should divide the sea,
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and goe through it, and so escape, and the Aegyptians should follow them and be drowned:
and go through it, and so escape, and the egyptians should follow them and be drowned:
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and thereupon he speaketh comfortably vnto them, Feare yee not, stand still, and behold the saluation of the Lord, which hee will shew to you this day:
and thereupon he speaks comfortably unto them, fear ye not, stand still, and behold the salvation of the Lord, which he will show to you this day:
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for the Aegiptians whom yee haue seene this day, yee shall neuer see them againe: the Lord shall fight for you, therefore hold you your peace: for the egyptians whom ye have seen this day, ye shall never see them again: the Lord shall fight for you, Therefore hold you your peace:
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and so it came to passe, as appeareth in the same chapter.
and so it Come to pass, as appears in the same chapter.
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Thus in this great multitude of many thousands, when all were partakers of all common danger and feare,
Thus in this great multitude of many thousands, when all were partakers of all Common danger and Fear,
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and so prayed all together for one thing, God gaue to one of them for the rest,
and so prayed all together for one thing, God gave to one of them for the rest,
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euen to Moses for all the people, this assurance of faith, that he could and did say, I know that God doth heare vs, and will helpe vs;
even to Moses for all the people, this assurance of faith, that he could and did say, I know that God does hear us, and will help us;
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and the rest though they could not attaine vnto it themselues, yet they were partakers of the fruit of his prayers;
and the rest though they could not attain unto it themselves, yet they were partakers of the fruit of his Prayers;
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not onely in that they were deliuered as well as himselfe, but they had some assurance of it beforehand from him, otherwise they could not haue done as they did,
not only in that they were Delivered as well as himself, but they had Some assurance of it beforehand from him, otherwise they could not have done as they did,
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so confidently to aduenture through the sea.
so confidently to adventure through the sea.
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So may it come to passe with vs, if we be in any common danger with others,
So may it come to pass with us, if we be in any Common danger with Others,
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and haue some excellent men among vs to pray with vs, God may giue them that assurance of deliuerance according to the greatnesse of their faith, which we in our weakenesse cannot attaine vnto:
and have Some excellent men among us to pray with us, God may give them that assurance of deliverance according to the greatness of their faith, which we in our weakness cannot attain unto:
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and yet such is the fruit of the communion of Saints, that we shall inioy the benefit of it, and be comforted by it:
and yet such is the fruit of the communion of Saints, that we shall enjoy the benefit of it, and be comforted by it:
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whereas if we were without them, we could not haue it at all;
whereas if we were without them, we could not have it At all;
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as the Israelites could not haue had any comfort here in their distresse, if they had bene some few of them,
as the Israelites could not have had any Comfort Here in their distress, if they had be Some few of them,
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or many together, for the Lord reuealed it onely to Moses, though it were for their sakes also.
or many together, for the Lord revealed it only to Moses, though it were for their sakes also.
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And here againe for this purpose we may very fitly remember the example of the Prophet Eliah, how in the daies of king Ahab, when there was such a great drought in the land of Israel, by the space of three yeares and an halfe, that there was neither water nor grasse almost to be found in all the countrey either for man or beast: And Here again for this purpose we may very fitly Remember the Exampl of the Prophet Elijah, how in the days of King Ahab, when there was such a great drought in the land of Israel, by the Molle of three Years and an half, that there was neither water nor grass almost to be found in all the country either for man or beast:
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at that time there was this Elijah and a godly widow of Sarepta, with whom he did soiourne,
At that time there was this Elijah and a godly widow of Sarepta, with whom he did sojourn,
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and diuers others godly men and women, For Obadiah one of the kings seruants had hid from the persecution of Iezabell, one hundred of the Lords Prophets:
and diverse Others godly men and women, For Obadiah one of the Kings Servants had hid from the persecution of Jezebel, one hundred of the lords prophets:
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All these we may be assured at this time did earnestly desire raine, and often prayed vnto God for it:
All these we may be assured At this time did earnestly desire rain, and often prayed unto God for it:
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yet onely the Prophet Elijah obtained it by his prayer for himselfe and for the rest.
yet only the Prophet Elijah obtained it by his prayer for himself and for the rest.
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And though euery one of the other might do somewhat in their measure to further it,
And though every one of the other might do somewhat in their measure to further it,
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yet the Apostle ascribeth this benefit onely to his prayers, saying, Elias prayed, and the heauen gaue raine,
yet the Apostle ascribeth this benefit only to his Prayers, saying, Elias prayed, and the heaven gave rain,
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and the earth brought forth her fruit. and the earth brought forth her fruit.
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So that here a multitude praying together for one thing, one receiued it for all the other:
So that Here a multitude praying together for one thing, one received it for all the other:
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and not onely so, but he had an assurance of it before it came, for the comfort of the rest,
and not only so, but he had an assurance of it before it Come, for the Comfort of the rest,
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& the glory of God, which by feruent prayer he obtained.
& the glory of God, which by fervent prayer he obtained.
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For when hee had prayed in the top of mount Carmel seuen times for raine, he knew assuredly at the last, that it was comming;
For when he had prayed in the top of mount Mount carmel seuen times for rain, he knew assuredly At the last, that it was coming;
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and therefore did not onely tell Ahab, that there was a sound of much raine, but afterwards sent his seruant vnto him, and bad him make readie his chariot apace,
and Therefore did not only tell Ahab, that there was a found of much rain, but afterwards sent his servant unto him, and bade him make ready his chariot apace,
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and goe downe quickly, least the raine should stay him:
and go down quickly, lest the rain should stay him:
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and in the meane while the heauen was blacke with clouds and wind, and there was a great raine.
and in the mean while the heaven was black with Clouds and wind, and there was a great rain.
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Thus we see what great benefit all they in those dayes had by the prayer of Elias, praying with them, and for them, both for the obtaining of raine,
Thus we see what great benefit all they in those days had by the prayer of Elias, praying with them, and for them, both for the obtaining of rain,
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and for the assurance of it beforehand.
and for the assurance of it beforehand.
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The like benefit may we haue in measure by others that shall pray with vs in such cases,
The like benefit may we have in measure by Others that shall pray with us in such cases,
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if they pray in the spirit, and faith, and continue as he did.
if they pray in the Spirit, and faith, and continue as he did.
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For the Apostle in speaking of him, least we should thinke that this example of his did not appertaine vnto vs one whit (for as he was a Prophet,
For the Apostle in speaking of him, lest we should think that this Exampl of his did not appertain unto us one whit (for as he was a Prophet,
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and a rare man, not one such more to be found in the world) saith thus, Helias was a man subiect to the like passions that we are,
and a rare man, not one such more to be found in the world) Says thus, Elias was a man Subject to the like passion that we Are,
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and he prayed, &c. giuing vs to vnderstand, that as he preuailed for others, so may we doe also:and he prayed, etc. giving us to understand, that as he prevailed for Others, so may we do also:
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for he bringeth it in to encourage men to desire others to pray for them in the time of their need.
for he brings it in to encourage men to desire Others to pray for them in the time of their need.
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Therefore when many striue together of vnequal strength about one thing, as to remooue a great stone, or some peece of timber;
Therefore when many strive together of unequal strength about one thing, as to remove a great stone, or Some piece of timber;
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if there be among them, young men, or women, and children, and sicke folke, and such as can doe little or nothing,
if there be among them, young men, or women, and children, and sick folk, and such as can do little or nothing,
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and but one strong man in their company like vnto the great gyant Goliah, or vnto Samson; though all of them may helpe some thing,
and but one strong man in their company like unto the great giant Goliath, or unto samson; though all of them may help Some thing,
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yet this one by his great strength shall doe so much, that all that the other doe shall not be discerned,
yet this one by his great strength shall do so much, that all that the other doe shall not be discerned,
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and so all shall be ascribed vnto him, and he alone shall be said to doe it,
and so all shall be ascribed unto him, and he alone shall be said to do it,
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because all of them could not haue done it without him, and they all did nothing in comparison of him.
Because all of them could not have done it without him, and they all did nothing in comparison of him.
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And besides he may be of that great wisedome, and so know the measure of his strength,
And beside he may be of that great Wisdom, and so know the measure of his strength,
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and what is fit for such a purpose, that he may say whiles they are about it,
and what is fit for such a purpose, that he may say while they Are about it,
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or before they begin, Now I know that the thing is ouercome, or as good as done:
or before they begin, Now I know that the thing is overcome, or as good as done:
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when others shall feare that they shall doe no great matter, or are like neuer to preuaile:
when Others shall Fear that they shall do no great matter, or Are like never to prevail:
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and so they shall not onely obtaine their purpose by his meanes, but by his wordes be encouraged in the doing of it, yea comforted before they begin.
and so they shall not only obtain their purpose by his means, but by his words be encouraged in the doing of it, yea comforted before they begin.
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So is it when many of vnequall faith pray together.
So is it when many of unequal faith pray together.
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Therefore as it is well for them that shall haue such strong men in their company, to labour with them:
Therefore as it is well for them that shall have such strong men in their company, to labour with them:
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so shall it be much more happy for those that shall haue them that are now weake in faith to pray for them.
so shall it be much more happy for those that shall have them that Are now weak in faith to pray for them.
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The like may be sayd of that that befell the Iewes in the dayes of king Hezekiah, as it is set downe in the second booke of the Chronicles, where first it is said, that Saneherib king of Ashur,
The like may be said of that that befell the Iewes in the days of King Hezekiah, as it is Set down in the second book of the Chronicles, where First it is said, that Sennacherib King of Ashur,
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when he came vp against Ierusalem with a great host, they were all afraid of his greatnesse:
when he Come up against Ierusalem with a great host, they were all afraid of his greatness:
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but at last this good king getteth by prayer more assurance of faith, then the rest,
but At last this good King gets by prayer more assurance of faith, then the rest,
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and so bad his nobles and people not feare him: saying, Be strong and couragious, feare not, neither be afraid for the king of Asshur,
and so bade his Nobles and people not Fear him: saying, Be strong and courageous, Fear not, neither be afraid for the King of Asshur,
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neither for all the multitude that is with him: for there bee more with vs than bee with him:
neither for all the multitude that is with him: for there be more with us than be with him:
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with him is an arme of flesh, but with vs is the Lord our God to helpe vs, and to fight our battels: with him is an arm of Flesh, but with us is the Lord our God to help us, and to fight our battles:
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and then it is said that the people were comforted by his words; insinuating that they were wauering, and doubtfull before.
and then it is said that the people were comforted by his words; insinuating that they were wavering, and doubtful before.
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Now that he came to this assurance by prayer, there is no doubt, though there be no mention of it in these words:
Now that he Come to this assurance by prayer, there is no doubt, though there be no mention of it in these words:
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for besides that the Lord doth thus vnusually giue it, (as hath beene seene before) this good king in this distresse we may be assured did not neglect it:
for beside that the Lord does thus unusually give it, (as hath been seen before) this good King in this distress we may be assured did not neglect it:
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especially when afterwards in the same chapter there is mention made of his prayer.
especially when afterwards in the same chapter there is mention made of his prayer.
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Thus the king for himselfe and for the rest had this assured vnto him, that he knew, that God would helpe them,
Thus the King for himself and for the rest had this assured unto him, that he knew, that God would help them,
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so was not only comforted himselfe, but comforted others in this great feare.
so was not only comforted himself, but comforted Others in this great Fear.
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Afterwards it fell out, that when the daunger increased, and his faith somewhat fayled, he receiued this benefit of comfort in his feare from another,
Afterwards it fell out, that when the danger increased, and his faith somewhat failed, he received this benefit of Comfort in his Fear from Another,
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euen for the Prophet Isaijah: For it is said, that after this the king of Asshur sent his captaine Rabsakeh, who with great threatning and rayling wordes sought to terrifie the people, who to that end cried out vnto them vpon the wall in the Iewish language.
even for the Prophet Isaiah: For it is said, that After this the King of Asshur sent his captain Rabsakeh, who with great threatening and railing words sought to terrify the people, who to that end cried out unto them upon the wall in the Jewish language.
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Then Hezekiah the king, and Isaiah the Prophet prayed against this, and cryed to heauen:
Then Hezekiah the King, and Isaiah the Prophet prayed against this, and cried to heaven:
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but it seemeth that the king for all this had yet no great assurance in himselfe, that God would deliuer him:
but it seems that the King for all this had yet no great assurance in himself, that God would deliver him:
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but Isaiah that prayed with him had it for him and for the rest, and did comfort him.
but Isaiah that prayed with him had it for him and for the rest, and did Comfort him.
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For it is thus written of Hezehiah, that he went into the house of the Lord to pray,
For it is thus written of Hezekiah, that he went into the house of the Lord to pray,
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and sent messengers to the Prophet, to desire him, that he would do so to:
and sent messengers to the Prophet, to desire him, that he would do so to:
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and so he did, and thereupon sent him this message, (which assurance God gaue him by prayer for the rest) That he should not feare his words, for he would send a blast vpon him,
and so he did, and thereupon sent him this message, (which assurance God gave him by prayer for the rest) That he should not Fear his words, for he would send a blast upon him,
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and he should heare a noyse, and should returne into his owne land, and there he should die by the sword, as it also came to passe.and he should hear a noise, and should return into his own land, and there he should die by the sword, as it also Come to pass.
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And here though hee was a Prophet to whom God shewed many things extraordinarily, yet he prepared him for that worke of his spirit:
And Here though he was a Prophet to whom God showed many things extraordinarily, yet he prepared him for that work of his Spirit:
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and prayer being one speciall meanes to make vs fit to receiue any grace of the spirit;
and prayer being one special means to make us fit to receive any grace of the Spirit;
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here it is said that he prayed, and had this assurance.
Here it is said that he prayed, and had this assurance.
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And so here in this distresse many praying together, the Prophet Isaiah onely for all the rest sayth, Now know I, that the Lord will heare and helpe vs.
And so Here in this distress many praying together, the Prophet Isaiah only for all the rest say, Now know I, that the Lord will hear and help us
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But before this I should haue placed the example of that good king Iehoshaphat (which is set downe also in the same booke of the Chronicles) both because it was before this in order of time,
But before this I should have placed the Exampl of that good King Jehoshaphat (which is Set down also in the same book of the Chronicles) both Because it was before this in order of time,
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and especially because it is most fit for this purpose.
and especially Because it is most fit for this purpose.
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For in his dayes a great hoast of the Ammonites, and Moabites, and out of mount Seir, came vp against Ierusalem: For in his days a great host of the Ammonites, and Moabites, and out of mount Seir, Come up against Ierusalem:
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which did so terrifie him, and all the rest of his people, that he set himselfe to feare the Lord,
which did so terrify him, and all the rest of his people, that he Set himself to Fear the Lord,
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and proclaimed a fast through all Iudah, and they all gathered themselues together, to aske counsell of the Lord,
and proclaimed a fast through all Iudah, and they all gathered themselves together, to ask counsel of the Lord,
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and they came vp out of all cities of Iudah to inquire of the Lord:
and they Come up out of all cities of Iudah to inquire of the Lord:
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and Iehoshaphat was in this congregation in the house of the Lord, and there in the midst of them made a feruent prayer vnto God for helpe against them:
and Jehoshaphat was in this congregation in the house of the Lord, and there in the midst of them made a fervent prayer unto God for help against them:
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saying, O Lord God of our fathers, &c. as it is set downe at large there.
saying, Oh Lord God of our Father's, etc. as it is Set down At large there.
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And it is further added, that there was one Iahaziel a Leuit, and vpon him,
And it is further added, that there was one Jahaziel a Levit, and upon him,
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after, or in the time of this prayer, came the spirit of the Lord in the middest of the Congregation,
After, or in the time of this prayer, Come the Spirit of the Lord in the midst of the Congregation,
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and hee said, Hearken ye all Iudah, and you inhabitants of Ierusalem, and thou king Iehoshaphat,
and he said, Harken you all Iudah, and you inhabitants of Ierusalem, and thou King Jehoshaphat,
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Thus sayth the Lord vnto you: feare not, neither be afraid of this great multitude, for the battell is not yours, but Gods:
Thus say the Lord unto you: Fear not, neither be afraid of this great multitude, for the battle is not yours, but God's:
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to morrow go you down and meet with them in such a place, ye shall not need to fight in this battell, stand still, moue not,
to morrow go you down and meet with them in such a place, you shall not need to fight in this battle, stand still, move not,
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and behold the saluation of the Lord towards you: and behold the salvation of the Lord towards you:
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& again very confidently he biddeth them not feare, but go out against them, & the Lord would be with them:
& again very confidently he bids them not Fear, but go out against them, & the Lord would be with them:
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and so it came to passe, as appeareth in the same chapter:
and so it Come to pass, as appears in the same chapter:
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for the Lord layd ambushments against them, so that the children of Amon and Moab rose against the inhabitants of mount Seir, to slay and destroy them;
for the Lord laid ambushments against them, so that the children of Amon and Moab rose against the inhabitants of mount Seir, to slay and destroy them;
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& when they had made an end of the inhabitants of Seir, euery one helped to destroy another.
& when they had made an end of the inhabitants of Seir, every one helped to destroy Another.
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Here we see also in this common danger and feare, when many prayed together, there was one man at the least, to whom God gaue this assurance, to the great comfort of all the rest, that he did openly say, Now I know that the Lord will heare his anointed,
Here we see also in this Common danger and Fear, when many prayed together, there was one man At the least, to whom God gave this assurance, to the great Comfort of all the rest, that he did openly say, Now I know that the Lord will hear his anointed,
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and helpe him from heauen by the mightie power of his right hand. and help him from heaven by the mighty power of his right hand.
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And though others in that companie could not say so, yet God gaue it to him for all the rest;
And though Others in that company could not say so, yet God gave it to him for all the rest;
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who if he had beene wanting, the rest might still haue languished in their feare, vnlesse God had raised vp the spirit of some other.
who if he had been wanting, the rest might still have languished in their Fear, unless God had raised up the Spirit of Some other.
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And so wee see what a blessed thing it was to haue such a faithfull and zealous man in their companie, to pray for them. And so we see what a blessed thing it was to have such a faithful and zealous man in their company, to pray for them.
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Therefore let vs make much of the company of the godly, especially let vs be desirous to be partakers of their prayers:
Therefore let us make much of the company of the godly, especially let us be desirous to be partakers of their Prayers:
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that when as we be weake our selues, and discomforted in our selues, yet we may be strengthened and vpheld by them.
that when as we be weak our selves, and discomforted in our selves, yet we may be strengthened and upheld by them.
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For as when one lyeth very sicke and like to die, and all about him are in feare of it, there may be a skilfull Phisition,
For as when one lies very sick and like to die, and all about him Are in Fear of it, there may be a skilful physician,
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5231
or some of great experience, who may see great tokens of life in him more than all the rest,
or Some of great experience, who may see great tokens of life in him more than all the rest,
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& so comfort them in hope of it, when they are all discouraged:
& so Comfort them in hope of it, when they Are all discouraged:
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So when many are in trouble, and looke for no way but one, as we say, the Lord may so open the eyes of the mind of one, who by faith after earnest prayer, may see into that helpe that God hath promised in his word,
So when many Are in trouble, and look for no Way but one, as we say, the Lord may so open the eyes of the mind of one, who by faith After earnest prayer, may see into that help that God hath promised in his word,
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and comfort them with the hope of it.
and Comfort them with the hope of it.
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5235
And for want of this, we are many times more dismayed in trouble, than otherwise we might be.
And for want of this, we Are many times more dismayed in trouble, than otherwise we might be.
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Therefore in all affliction, if wee desire comfort from God, let vs desire those that are faithfull and godly to pray with vs and for vs. It followeth in the words of the text, that The Lord will helpe his annointed.
Therefore in all affliction, if we desire Comfort from God, let us desire those that Are faithful and godly to pray with us and for us It follows in the words of the text, that The Lord will help his anointed.
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5237
This is then further to be considered, that Dauid prayeth himselfe, and teacheth the people also so to doe, That God would helpe his annointed:
This is then further to be considered, that David Prayeth himself, and Teaches the people also so to do, That God would help his anointed:
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5238
by which word he meaneth himselfe, and they meane Dauid their king.
by which word he means himself, and they mean David their King.
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VVho is so called, because he was annointed with holy oyle, to be king, according to the custome of that time:
Who is so called, Because he was anointed with holy oil, to be King, according to the custom of that time:
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5240
by which as by an outward visible ceremonie, they that were made kings, were seperated and put apart from the rest of the people,
by which as by an outward visible ceremony, they that were made Kings, were separated and put apart from the rest of the people,
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and inuested into that office and high calling.
and invested into that office and high calling.
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VVherby also they were taught to labour for those gifts of the holy ghost, which were needfull for that function:
Whereby also they were taught to labour for those Gifts of the holy ghost, which were needful for that function:
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and to beleeue, that if they did so, God would bestow them vpon them in that measure, that was most conuenient for them.
and to believe, that if they did so, God would bestow them upon them in that measure, that was most convenient for them.
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Now that Dauid was thus annointed to that office, it is most euident in his storie:
Now that David was thus anointed to that office, it is most evident in his story:
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where it is said, that when Saule by disobeying of Gods commaundement, in not killing the Amalekites, was cast off from the right of the kingdome,
where it is said, that when Saule by disobeying of God's Commandment, in not killing the Amalekites, was cast off from the right of the Kingdom,
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and Samuel was willed to goe tell him so: he still continued mourning for him, vntill the Lord did reprooue him for it;
and Samuel was willed to go tell him so: he still continued mourning for him, until the Lord did reprove him for it;
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and bad him fill his horne with oyle, and he would send him to Ishai the Bethleemite,
and bade him fill his horn with oil, and he would send him to Jesse the Bethlehemite,
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for hee had prouided a king among his sonnes:
for he had provided a King among his Sons:
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and he did so, and caused all his sonnes to come before him from the eldest to the youngest,
and he did so, and caused all his Sons to come before him from the eldest to the youngest,
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and when Dauid came, the Lord said vnto him, Arise and annoint him, for this is he:
and when David Come, the Lord said unto him, Arise and anoint him, for this is he:
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then Samuel tooke the horne of oyle, and annointed him in the middest of his brethren: then Samuel took the horn of oil, and anointed him in the midst of his brothers:
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and the spirit of the Lord came vpon Dauid from that day forward, euen as it departed from Saule, being cast off of God,
and the Spirit of the Lord Come upon David from that day forward, even as it departed from Saule, being cast off of God,
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and an euill spirit was sent of the Lord to vex him. Thus Dauid was annointed, that is, made king.and an evil Spirit was sent of the Lord to vex him. Thus David was anointed, that is, made King.
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And because this was not onely ouer the people of God, but specially by the commaundement of God,
And Because this was not only over the people of God, but specially by the Commandment of God,
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therefore hee is called his annointed, that is, one appointed to be king ouer Gods people by the Lord himselfe:
Therefore he is called his anointed, that is, one appointed to be King over God's people by the Lord himself:
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euen as Dauid doth oftentimes call Saule in respect of his first annointing and calling, The Lords annointed. As when hee had Saule in a caue,
even as David does oftentimes call Saule in respect of his First anointing and calling, The lords anointed. As when he had Saule in a cave,
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and his men persuaded him to kill him, he said, The Lord keepe me from doing that thing vnto my master, The Lords annointed, to lay mine hands vpon him,
and his men persuaded him to kill him, he said, The Lord keep me from doing that thing unto my master, The lords anointed, to lay mine hands upon him,
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for hee is the annointed of the Lord: for he is the anointed of the Lord:
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and at another time hee said to Abishai, Destroy him not, for who can lay his hands on the Lords annointed, and At Another time he said to Abishai, Destroy him not, for who can lay his hands on the lords anointed,
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and be guiltlesse? In this part of the prayer then hee doth assure himselfe, that because hee had not intruded himselfe into that roome, but was lawfully called thereunto by the Lord, that therefore God would defend him in the same against his enemies: and be guiltless? In this part of the prayer then he does assure himself, that Because he had not intruded himself into that room, but was lawfully called thereunto by the Lord, that Therefore God would defend him in the same against his enemies:
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and teacheth them to pray in that faith also, That seeing God had set him ouer them to be their king,
and Teaches them to pray in that faith also, That seeing God had Set him over them to be their King,
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and he was no tyrant or vsurper, that therefore God would preserue him in that place, whereunto he had called him:
and he was no tyrant or usurper, that Therefore God would preserve him in that place, whereunto he had called him:
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and so from the lawfulnesse of his calling, hee doth comfort himselfe and them, that God would heare them for him, and defend him.
and so from the lawfulness of his calling, he does Comfort himself and them, that God would hear them for him, and defend him.
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And truly, there was great reason of that:
And truly, there was great reason of that:
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for if an earthly king, when he appointeth any to be iudges ouer his people, doth also protect them in that office by his lawes, and by all his subiects:
for if an earthly King, when he appoints any to be judges over his people, does also Pact them in that office by his laws, and by all his Subjects:
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so that in their whole circuit they haue the Sherife of the Shire, and all his men, with the rest of the chiefe knights and gentlemen,
so that in their Whole circuit they have the Sheriff of the Shire, and all his men, with the rest of the chief Knights and gentlemen,
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and other inferiour officers to attend vpon them, because they represent the kings person;
and other inferior Officers to attend upon them, Because they represent the Kings person;
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and the Iudge he comforteth himselfe in all his lawfull affaires against all the desperat attempts of theeues, witches, murtherers,
and the Judge he comforts himself in all his lawful affairs against all the desperate attempts of thieves, Witches, murderers,
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and all malefactors, that seeke to hurt him, That the king, who hath called him to that place, will defend him in it,
and all malefactors, that seek to hurt him, That the King, who hath called him to that place, will defend him in it,
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and not suffer him to sustaine any dammage for the executing of his office:
and not suffer him to sustain any damage for the executing of his office:
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then the Lord, the king of kings, appointing Dauid in this place, and making him to be his vicegerent vpon earth ouer that people, much more would defend him in it against his enemies.
then the Lord, the King of Kings, appointing David in this place, and making him to be his vicegerent upon earth over that people, much more would defend him in it against his enemies.
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And as this was true, so he did beleeue it, and taught them so to do,
And as this was true, so he did believe it, and taught them so to do,
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and to pray in that faith, that God would send helpe vnto him, because he was his annointed.
and to pray in that faith, that God would send help unto him, Because he was his anointed.
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And this that Dauid sayth here, is true not onely of his owne person, but of all other kings and princes that are the Lords annointed;
And this that David say Here, is true not only of his own person, but of all other Kings and Princes that Are the lords anointed;
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that is, who are come to their kingdomes lawfully, either by free election, or lineall discent,
that is, who Are come to their kingdoms lawfully, either by free election, or lineal dissent,
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and so are put in by God;
and so Are put in by God;
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it is true I say, that the Lord will defend them in all their lawfull attempts which they take in hand by vertue of their office,
it is true I say, that the Lord will defend them in all their lawful attempts which they take in hand by virtue of their office,
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so farre as may make for his glorie and the good of his Church.
so Far as may make for his glory and the good of his Church.
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And in that respect, all people that haue such set ouer them to raigne, may with great freedome and comfort pray for them, That the Lord would defend them in all dangers,
And in that respect, all people that have such Set over them to Reign, may with great freedom and Comfort pray for them, That the Lord would defend them in all dangers,
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euen as hee hath set them ouer them at the first.
even as he hath Set them over them At the First.
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Therfore seeing the Lord hath vouchsafed vs this mercie, to giue vs such a worthie king to raigne ouer vs, who is his annointed, that is, one that commeth to the crowne not by vsurpation, by murthering the right heires, as some haue done;
Therefore seeing the Lord hath vouchsafed us this mercy, to give us such a worthy King to Reign over us, who is his anointed, that is, one that comes to the crown not by usurpation, by murdering the right Heirs, as Some have done;
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not by tyrannicall inuasion and conquest, but by inheritance, lineally descending from his auntient progenitors, the noble kings of this realme:
not by tyrannical invasion and conquest, but by inheritance, lineally descending from his ancient progenitors, the noble Kings of this realm:
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therefore, I say, we may with great assurance pray to God for him;
Therefore, I say, we may with great assurance pray to God for him;
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that as hee hath hetherto ouerthrowne the plots of traytors in his owne countrey of Scotland, that as he hath hitherto overthrown the plots of Traitors in his own country of Scotland,
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and in this kingdom also of England (both of them his iust inheritance) so it would please him to doe still;
and in this Kingdom also of England (both of them his just inheritance) so it would please him to do still;
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and so he will doe, if our sinnes doe not deserue the contrarie:
and so he will do, if our Sins do not deserve the contrary:
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For many times because of the sinnes of the people, a land often changeth her princes, as the VViseman saith:For many times Because of the Sins of the people, a land often changes her Princes, as the VViseman Says:
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and as we see in the kingdome of Israel, falling vnto idolatrie, that in the space of one yeare they had three or foure kings successiuely to raigne ouer them.
and as we see in the Kingdom of Israel, falling unto idolatry, that in the Molle of one year they had three or foure Kings successively to Reign over them.
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Therefore seeing it is our bounden dutie to pray for him, according to the doctrine of the Apostle, who willeth, That supplications, and prayers, intercessions,
Therefore seeing it is our bounden duty to pray for him, according to the Doctrine of the Apostle, who wills, That supplications, and Prayers, intercessions,
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and giuing of thankes be made for all men; and namely, for kings, and all that are in authoritie: and giving of thanks be made for all men; and namely, for Kings, and all that Are in Authority:
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let vs be willing to doe it the rather, because he is the Lords annointed, that is, come to the crowne by all lawfull and peaceable meanes, approoued in the law of God, that so wee may say from thence, I know that the Lord will helpe his annointed.
let us be willing to do it the rather, Because he is the lords anointed, that is, come to the crown by all lawful and peaceable means, approved in the law of God, that so we may say from thence, I know that the Lord will help his anointed.
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So that though we could haue no comfort from our selues, that we should be found worthie of such a prince;
So that though we could have no Comfort from our selves, that we should be found worthy of such a Prince;
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yet seeing it hath pleased the Lord in the riches of his mercie to set him ouer vs for the good of this land, wee may hope, that he will haue respect vnto his annointed,
yet seeing it hath pleased the Lord in the riches of his mercy to Set him over us for the good of this land, we may hope, that he will have respect unto his anointed,
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and not to suffer men to put downe him, whom he himselfe hath set vp.
and not to suffer men to put down him, whom he himself hath Set up.
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Euen as we had great experience of this in the dayes of our late Soueraigne the Queene,
Eve as we had great experience of this in the days of our late Sovereign the Queen,
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how the Lord did miraculously preserue her out of the hands of the Papists her enemies,
how the Lord did miraculously preserve her out of the hands of the Papists her enemies,
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when she was cast into prison, and as she then said of her selfe (Tanquam eius) as a sheepe, euery houre readie to be carried to the slaughter:
when she was cast into prison, and as she then said of her self (Tanquam eius) as a sheep, every hour ready to be carried to the slaughter:
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and at the last brought her to the kingdome: so in the same he did as wonderfully preserue her in many dangers and conspiracies, because shee was his annointed.
and At the last brought her to the Kingdom: so in the same he did as wonderfully preserve her in many dangers and conspiracies, Because she was his anointed.
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And thus Dauid doth often comfort himselfe in his prayers, when hee was in great trouble, And thus David does often Comfort himself in his Prayers, when he was in great trouble,
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and in feare of the losse sometimes both of his kingdome and life:
and in Fear of the loss sometime both of his Kingdom and life:
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and that both before he came to the crowne, and after, he comforteth himselfe with this, That he was the Lords annointed, that is, that Samuel did annoint him to bee king, by the commaundement of God;
and that both before he Come to the crown, and After, he comforts himself with this, That he was the lords anointed, that is, that Samuel did anoint him to be King, by the Commandment of God;
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and that that was not done vnto him in vaine, but that the Lord, who had called him vnto it, would both bring him to it in time,
and that that was not done unto him in vain, but that the Lord, who had called him unto it, would both bring him to it in time,
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and defend him in it to the end.
and defend him in it to the end.
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As when hee was kept from the publicke assemblies by Saule, and his great crueltie, who neuer left seeking after his life,
As when he was kept from the public assemblies by Saule, and his great cruelty, who never left seeking After his life,
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but hunted after him continually, as a man would after a Partridge (as he sayth of himselfe) whereupon he was driuen sometimes to hide himselfe,
but hunted After him continually, as a man would After a Partridge (as he say of himself) whereupon he was driven sometime to hide himself,
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and sometimes to flie out of the land, and very seldome durst be seene openly, he prayeth thus, O Lord God of hostes heare my prayer, hearken O God of Iaakob:
and sometime to fly out of the land, and very seldom durst be seen openly, he Prayeth thus, Oh Lord God of hosts hear my prayer, harken Oh God of Jacob:
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behold O God our shield, and looke vpon the face of thine annointed: behold Oh God our shield, and look upon the face of thine anointed:
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that is, not onely and principally vpon thy sonne Iesus Christ, the Messiah, who is appointed to be king and sauiour of the Church,
that is, not only and principally upon thy son Iesus christ, the Messiah, who is appointed to be King and Saviour of the Church,
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and for his sake doe it:
and for his sake do it:
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but looke vpon me whom thou hast appointed to be king, and (as thou knowest) I haue not thrust in my selfe,
but look upon me whom thou hast appointed to be King, and (as thou Knowest) I have not thrust in my self,
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for then I might well thinke that all this were iustly come vpon mee.
for then I might well think that all this were justly come upon me.
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And thus may all lawfull kings comfort themselues in all their lawfull proceedings, against all the malitious attempts of their desperat enemies, That God will defend them,
And thus may all lawful Kings Comfort themselves in all their lawful proceedings, against all the malicious attempts of their desperate enemies, That God will defend them,
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because of their calling and place that they be in, and people that he hath set them ouer;
Because of their calling and place that they be in, and people that he hath Set them over;
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and say, Looke vpon the face of thine annointed, that is, consider good Lord the place that I am in.
and say, Look upon the face of thine anointed, that is, Consider good Lord the place that I am in.
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And so doth Dauid againe in the second Psalme;
And so does David again in the second Psalm;
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where he doth with great admiration complaine of the multitude and maliciousnesse of his enemies, saying:
where he does with great admiration complain of the multitude and maliciousness of his enemies, saying:
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Why doe the Heathen rage, and the people murmure in vaine? the kings of the earth band themselues, Why do the Heathen rage, and the people murmur in vain? the Kings of the earth band themselves,
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and the princes are assembled together against the Lord, & against his Christ, or annointed, saying, Let vs breake their bands,
and the Princes Are assembled together against the Lord, & against his christ, or anointed, saying, Let us break their bans,
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and cast their cords from vs. VVhere because he was a figure of Christ, therefore he speaketh of himselfe vnder that name, calling himselfe the Lords Christ, or the Lords annointed:and cast their cords from us Where Because he was a figure of christ, Therefore he speaks of himself under that name, calling himself the lords christ, or the lords anointed:
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as wee see how afterwards it was verified in the person of Christ himselfe, as the Apostles expound it in their prayer,
as we see how afterwards it was verified in the person of christ himself, as the Apostles expound it in their prayer,
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and say, Doubtlesse against thine holy sonne Iesus, whom thou haddest annointed, both Herod, and Pontius Pilate, with the Gentiles,
and say, Doubtless against thine holy son Iesus, whom thou Hadst anointed, both Herod, and Pontius Pilate, with the Gentiles,
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and the people of Israel gathered themselues together. and the people of Israel gathered themselves together.
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But afterwards Dauid comforteth himselfe in the same Psalme with hope of Gods defence, because of his calling,
But afterwards David comforts himself in the same Psalm with hope of God's defence, Because of his calling,
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and bringeth in the Lord speaking thus of him:
and brings in the Lord speaking thus of him:
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Then he shall speake vnto them in his wrath, and vex them in his sore displeasure, saying, Then he shall speak unto them in his wrath, and vex them in his soar displeasure, saying,
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Euen I haue set my king vpon Sion mine holy mountaine: as if hee had said, he is my king, and I haue set him vp, therefore I will defend him.Even I have Set my King upon Sion mine holy mountain: as if he had said, he is my King, and I have Set him up, Therefore I will defend him.
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VVhereas if he had set vp himselfe, he could not haue had this comfort.
Whereas if he had Set up himself, he could not have had this Comfort.
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But I see, that I cannot finish this doctrine at this present, but must leaue it vnperfect vntill the next day.
But I see, that I cannot finish this Doctrine At this present, but must leave it unperfect until the next day.
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The one and twentieth Sermon vpon the sixt verse.
The one and twentieth Sermon upon the sixt verse.
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The Lord will helpe his annointed, and will heare him from his Sanctuarie, by the mightie helpe of his right hand.
The Lord will help his anointed, and will hear him from his Sanctuary, by the mighty help of his right hand.
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COncerning the doctrine of faith in Gods prouidence and defence, that we ought to haue from the lawfulnesse of our callings, which out of these words we began to entreat of the last day: Concerning the Doctrine of faith in God's providence and defence, that we ought to have from the lawfulness of our callings, which out of these words we began to entreat of the last day:
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it is further to be obserued, that it is true not onely of kings and princes, of whom it is here directly spoken,
it is further to be observed, that it is true not only of Kings and Princes, of whom it is Here directly spoken,
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but of all inferiour callings in the Church and commonwealth, That whosoeuer is in any such place which is lawful,
but of all inferior callings in the Church and commonwealth, That whosoever is in any such place which is lawful,
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and is lawfully called thereunto, as hauing gifts sit for it, and comming vnto it by all ordinarie good meanes, that God will maintaine them in the same,
and is lawfully called thereunto, as having Gifts fit for it, and coming unto it by all ordinary good means, that God will maintain them in the same,
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and they should be assured of it in themselues, because they are the Lords annointed, that is, placed in those roomes by him.
and they should be assured of it in themselves, Because they Are the lords anointed, that is, placed in those rooms by him.
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And thus did all the Apostles and the Prophets also before them comfort themselues in those callings of the Church, which were full of labor and trouble, that they were persuaded, that the Lord had set them aworke,
And thus did all the Apostles and the prophets also before them Comfort themselves in those callings of the Church, which were full of labour and trouble, that they were persuaded, that the Lord had Set them awork,
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and they did not come before they were sent: otherwise they might haue fainted many times vnder their great burdens.
and they did not come before they were sent: otherwise they might have fainted many times under their great burdens.
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And namely, thus did the Prophet Ieremie comfort himselfe before the Lord, against the mocks and taunts of his enemies;
And namely, thus did the Prophet Ieremie Comfort himself before the Lord, against the mocks and taunts of his enemies;
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who said, that destruction should not come to Ierusalem (as he had prophecied) because it was still deferred;
who said, that destruction should not come to Ierusalem (as he had prophesied) Because it was still deferred;
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and so derided the threatnings of God in his mouth, saying, Where is the word of the Lord? let it come now. and so derided the threatenings of God in his Mouth, saying, Where is the word of the Lord? let it come now.
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But hee answereth them thus, first, That the Lord had called him vnto that office of being a Prophet,
But he Answers them thus, First, That the Lord had called him unto that office of being a Prophet,
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and that he had not thrust in himselfe:
and that he had not thrust in himself:
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and then, That he had faithfully executed the same, & therfore prayed God to defend him, in the next words, But I haue not thrust in my selfe a Pastour after thee,
and then, That he had faithfully executed the same, & Therefore prayed God to defend him, in the next words, But I have not thrust in my self a Pastor After thee,
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neither haue I desired the day of miserie, thou knowest: that which came out of my lips, was right before thee.
neither have I desired the day of misery, thou Knowest: that which Come out of my lips, was right before thee.
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Be not terrible vnto me, &c. And God heard his prayer, for when the citie was destroyed, hee was saued,Be not terrible unto me, etc. And God herd his prayer, for when the City was destroyed, he was saved,
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and had libertie to goe whether hee would:
and had liberty to go whither he would:
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and during the siege, God kept him out of the hands of the princes, who sought to kill him:
and during the siege, God kept him out of the hands of the Princes, who sought to kill him:
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and though he was once cast into a dungeon, yet he was taken out of it againe.
and though he was once cast into a dungeon, yet he was taken out of it again.
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And thus also, when God appeared vnto Moses in the wildernesse in a bush, when he was keeping sheep,
And thus also, when God appeared unto Moses in the Wilderness in a bush, when he was keeping sheep,
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and sent him to deliuer the children of Israel out of their grieuous bondage; he doing his message vnto Pharoah, the king doth not onely not let them goe,
and sent him to deliver the children of Israel out of their grievous bondage; he doing his message unto Pharaoh, the King does not only not let them go,
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but oppresseth them a great deale more:
but Oppresses them a great deal more:
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whereupon the officers of the children of Israel meeting with Moses and Aaron, as they came from the king,
whereupon the Officers of the children of Israel meeting with Moses and Aaron, as they Come from the King,
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like men in a great passion brake out into bitter and vnseemely words against them;
like men in a great passion brake out into bitter and unseemly words against them;
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and prayed God to looke vpon them, and iudge them, for they had made their sauour stinke before Pharoah, and before his seruants.
and prayed God to look upon them, and judge them, for they had made their savour stink before Pharaoh, and before his Servants.
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VVhereupon Moses prayeth vnto God, and somewhat comforteth himselfe in this trouble with hope of some good successe from his calling, that he was the Lords annointed, Whereupon Moses Prayeth unto God, and somewhat comforts himself in this trouble with hope of Some good success from his calling, that he was the lords anointed,
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and that hee had sent him to doe that that he did.
and that he had sent him to do that that he did.
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For it is said, That hee returned vnto the Lord, and said, Lord, why hast thou afflicted this people? Wherefore hast thou sent me? for since I came to Pharoah, to speake in thy name, he hath vexed this people,
For it is said, That he returned unto the Lord, and said, Lord, why hast thou afflicted this people? Wherefore hast thou sent me? for since I Come to Pharaoh, to speak in thy name, he hath vexed this people,
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and yet thou hast not deliuered thy people. and yet thou hast not Delivered thy people.
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VVhere the ground of his prayer both for himselfe and for the people, is this, That the Lord had sent him to doe that that he did,
Where the ground of his prayer both for himself and for the people, is this, That the Lord had sent him to do that that he did,
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and therefore he desireth to see some better successe.
and Therefore he Desires to see Some better success.
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And so may all faithfull ministers of the word of God, who are assured that they are called vnto that office & place where they are, called, I say, by God,
And so may all faithful Ministers of the word of God, who Are assured that they Are called unto that office & place where they Are, called, I say, by God,
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and not by men only, and so doe deliuer the message of God faithfully vnto them out of his word:
and not by men only, and so do deliver the message of God faithfully unto them out of his word:
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if all things fall not out with them at the first, and they see not that successe of their labours that they desire;
if all things fallen not out with them At the First, and they see not that success of their labours that they desire;
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yea, if things seeme to be a great deale worse than they were before they came,
yea, if things seem to be a great deal Worse than they were before they Come,
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and themselues are vniustly blamed for it, as Moses was here:
and themselves Are unjustly blamed for it, as Moses was Here:
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they may with a good conscience goe vnto God in their prayers, and seeke redresse, saying, That he hath sent them to do that they doe:
they may with a good conscience go unto God in their Prayers, and seek redress, saying, That he hath sent them to do that they do:
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and therefore desire the Lord, that hee would assist them, and blesse them with better successe:
and Therefore desire the Lord, that he would assist them, and bless them with better success:
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and then they shall see, that the Lord will not forsake them, but stand by them,
and then they shall see, that the Lord will not forsake them, but stand by them,
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and defend them in their calling:
and defend them in their calling:
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as it is said here in this Psalme, I know that the Lord will helpe his annointed.
as it is said Here in this Psalm, I know that the Lord will help his anointed.
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And as he then gaue this answere vnto Moses, That it should appeare, that he had not called him to that office in vaine,
And as he then gave this answer unto Moses, That it should appear, that he had not called him to that office in vain,
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but would defend him in it, and giue good successe vnto his labours.
but would defend him in it, and give good success unto his labours.
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For in the next chapter it is thus written, The Lord said vnto Moses, Now thou shalt see, what I will doe vnto Pharoah,
For in the next chapter it is thus written, The Lord said unto Moses, Now thou shalt see, what I will do unto Pharaoh,
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for by a strong hand hee shall let them goe, and euen bee constrained to driue them out of his land, that is, he shall feele the Lords hand so heauie vpon him, that he should not onely be willing to let them goe, (though he obstinatly refused it) but should by force driue them out:for by a strong hand he shall let them go, and even be constrained to driven them out of his land, that is, he shall feel the lords hand so heavy upon him, that he should not only be willing to let them go, (though he obstinately refused it) but should by force driven them out:
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as indeed afterwardes hee did, as appeareth in the rest of that story.
as indeed afterwards he did, as appears in the rest of that story.
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And this assurance of our calling must not onely a little comfort vs at the first, And this assurance of our calling must not only a little Comfort us At the First,
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but in the whole course and ministerie of the same, and in all things that shall befall vs in the execution of it:
but in the Whole course and Ministry of the same, and in all things that shall befall us in the execution of it:
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that we may with a good conscience pray vnto God, that as wee haue not intruded our selues,
that we may with a good conscience pray unto God, that as we have not intruded our selves,
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neither haue had our calling onely from men, but from him, so he would heare vs,
neither have had our calling only from men, but from him, so he would hear us,
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and helpe vs in all things that we doe according to the same.
and help us in all things that we do according to the same.
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And as no doubt there is great comfort in this, that a man is thus assured of his calling,
And as no doubt there is great Comfort in this, that a man is thus assured of his calling,
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and without this he may often be dismaid:
and without this he may often be dismayed:
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so in that respect it is requisit, that not onely they, but all others in their seuerall places should be assured, that they haue their callings of God, that so they may in faith pray for his defence.
so in that respect it is requisite, that not only they, but all Others in their several places should be assured, that they have their callings of God, that so they may in faith pray for his defence.
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For this cause we see how immediatly from God the Prophets had their callings, to whom God spake,
For this cause we see how immediately from God the prophets had their callings, to whom God spoke,
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and appeared in visions, as to Moses, to Ezekiel, and to Ieremie, and the rest;
and appeared in visions, as to Moses, to Ezekielem, and to Ieremie, and the rest;
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how the Iudges were raysed vp extraordinarily, that in their great attempts they might be assured, that God had called them to that place:
how the Judges were raised up extraordinarily, that in their great attempts they might be assured, that God had called them to that place:
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and especially how carefull Gedeon was of it, by making triall twise in a fleece of woll. and especially how careful Gideon was of it, by making trial twice in a fleece of will.
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And how Paule and all the rest of the Apostles were called immediatly by Christ:
And how Paul and all the rest of the Apostles were called immediately by christ:
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that when they should meet with so many incomberances as they did, they might not doubt of their calling, and so of Gods protection.
that when they should meet with so many incomberances as they did, they might not doubt of their calling, and so of God's protection.
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And so againe what order was set downe by God, both for the succession of the Priests and Leuits,
And so again what order was Set down by God, both for the succession of the Priests and Leuits,
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and for their seuerall offices and places: and what for the succession of the kings: and what in the new Testament is for the choise of ministers:
and for their several Offices and places: and what for the succession of the Kings: and what in the new Testament is for the choice of Ministers:
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and what in the scripture for magistrates:
and what in the scripture for Magistrates:
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that so all might thereby be assured, that they haue their callings from God, when they are so qualited for them,
that so all might thereby be assured, that they have their callings from God, when they Are so qualitied for them,
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as he hath required in his word: and when they came to them by such lawfull choise as he hath appointed.
as he hath required in his word: and when they Come to them by such lawful choice as he hath appointed.
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That so euery one doing that which God requireth of them in the same, they might as any trouble shall come vpon them,
That so every one doing that which God requires of them in the same, they might as any trouble shall come upon them,
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or any difficultie shall befall them, they might, I say, with comfort, and in faith pray, that God would heare,
or any difficulty shall befall them, they might, I say, with Comfort, and in faith pray, that God would hear,
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and helpe them, they being his anointed; that is, come to those places by his appointment.
and help them, they being his anointed; that is, come to those places by his appointment.
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And this as it is requisit in euery calling or state of life that one is in, And this as it is requisite in every calling or state of life that one is in,
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euen vnto the meanest, to be persuaded, That they are placed in them by God; so there is great comfort therein, whatsoeuer shall befall them in the same.
even unto the Meanest, to be persuaded, That they Are placed in them by God; so there is great Comfort therein, whatsoever shall befall them in the same.
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As the Apostle speaketh of the calling of a seruant, and of being called vnto the estate of marriage,
As the Apostle speaks of the calling of a servant, and of being called unto the estate of marriage,
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and saith of them, and of all others generally, That as God hath distributed to euery man,
and Says of them, and of all Others generally, That as God hath distributed to every man,
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and as the Lord hath called euery one, so let him walke, and so ordaine I in all Churches. and as the Lord hath called every one, so let him walk, and so ordain I in all Churches.
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VVhere he warneth euery man generally to liue with a contented mind in the Lord, what state or condition of life so euer he be in:
Where he warneth every man generally to live with a contented mind in the Lord, what state or condition of life so ever he be in:
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and therfore he telleth him, that it is that trade of life, which God hath distributed vnto them,
and Therefore he Telleth him, that it is that trade of life, which God hath distributed unto them,
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& which he hath called them vnto. So that a seruant must be persuaded, that God hath called him to that place,
& which he hath called them unto. So that a servant must be persuaded, that God hath called him to that place,
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and therefore as he must make conscience of doing faithfull seruice, not to the eye,
and Therefore as he must make conscience of doing faithful service, not to the eye,
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as men pleasers, but as the seruants of Christ, doing the will of God from the heart, with good will seruing the Lord,
as men pleasers, but as the Servants of christ, doing the will of God from the heart, with good will serving the Lord,
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and not men, as he writeth to the Ephesians:
and not men, as he Writeth to the Ephesians:
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So also from this persuasion of his calling, hee may pray vnto God to defend him against all wrongs, and to assist him in all things:
So also from this persuasion of his calling, he may pray unto God to defend him against all wrongs, and to assist him in all things:
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euen as Saint Paule in the same place biddeth to that end know, That whatsoeuer good thing any man doth, the same shall he receiue of the Lord,
even as Saint Paul in the same place bids to that end know, That whatsoever good thing any man does, the same shall he receive of the Lord,
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whether he be bond or free. whither he be bound or free.
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So that seruants being persuaded of the lawfulnesse of their calling, and of their owne fidelitie in the same, may pray to God to reward them for their good seruice,
So that Servants being persuaded of the lawfulness of their calling, and of their own Fidis in the same, may pray to God to reward them for their good service,
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and to defend them in a good cause against any abuses that their master shall offer vnto them.
and to defend them in a good cause against any Abuses that their master shall offer unto them.
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And so for the other estate of life, that he speaketh of there:
And so for the other estate of life, that he speaks of there:
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if any be called vnto mariage, they must not onely be persuaded of the lawfulnesse of it,
if any be called unto marriage, they must not only be persuaded of the lawfulness of it,
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and that God hath called them vnto it, but also that he hath ioyned them together;
and that God hath called them unto it, but also that he hath joined them together;
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this man to this woman, as Eue in paradise was ioyned to Adam by the immediat hand of God:
this man to this woman, as Eue in paradise was joined to Adam by the immediate hand of God:
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and so that they came not together by fortune or chance, or by the will and consent of their friends,
and so that they Come not together by fortune or chance, or by the will and consent of their Friends,
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or by their own choice only, but by God, & that their marriage was first made in heauen,
or by their own choice only, but by God, & that their marriage was First made in heaven,
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before it was solemnised vpon earth: and therfore that they are in that place that God hath called them vnto.
before it was solemnised upon earth: and Therefore that they Are in that place that God hath called them unto.
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Then may they with comfort pray for all such gifts as are needfull for those places;
Then may they with Comfort pray for all such Gifts as Are needful for those places;
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as in doing of their duties, that the Lord would preserue them from all crosses that might befall them, and assist them in them;
as in doing of their duties, that the Lord would preserve them from all Crosses that might befall them, and assist them in them;
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and generally that he would heare their prayers, and send them helpe from heauen: as the people doe here.
and generally that he would hear their Prayers, and send them help from heaven: as the people do Here.
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And to conclude this point, we must all of vs be persuaded in the whole course of our liues, that whatso-we doe, we haue a calling to it from God;
And to conclude this point, we must all of us be persuaded in the Whole course of our lives, that whatso-we doe, we have a calling to it from God;
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and so therein we are his anointed, that is, appointed of God for it.
and so therein we Are his anointed, that is, appointed of God for it.
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VVhich we shall ordinarily know by this, that the thing it selfe is good in it owne nature,
Which we shall ordinarily know by this, that the thing it self is good in it own nature,
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and agreeable to the word of God, and commanded there:
and agreeable to the word of God, and commanded there:
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and then, that by vertue of our places that we be in, God requireth them of vs,
and then, that by virtue of our places that we be in, God requires them of us,
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and that that time and place doth also require them:
and that that time and place does also require them:
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for all things are not required of all men alike, nor at all times, and in all places.
for all things Are not required of all men alike, nor At all times, and in all places.
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Then hauing this persuasion from the word of God, though they be dangerous, and full of trouble,
Then having this persuasion from the word of God, though they be dangerous, and full of trouble,
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and such as might discourage vs, we may confidently pray vnto God, to assist vs,
and such as might discourage us, we may confidently pray unto God, to assist us,
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and defend vs therein, and to helpe vs in all affliction that shall befall vs for the same.
and defend us therein, and to help us in all affliction that shall befall us for the same.
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And thus Dauid here being a king, was to defend his subiects, and therefore their enemies comming against them to battell, he goeth forth,
And thus David Here being a King, was to defend his Subjects, and Therefore their enemies coming against them to battle, he Goes forth,
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and aduentureth himselfe to the warre:
and adventureth himself to the war:
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and thus prayeth vnto God, and willeth the people to pray for him in this good action, whereunto he was lawfully called:
and thus Prayeth unto God, and wills the people to pray for him in this good actium, whereunto he was lawfully called:
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and God did heare their prayers, and gaue them good successe.
and God did hear their Prayers, and gave them good success.
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In like manner, that famous and worthy Queene Hester, after that Mordecai had sent vnto her the copie of the kings letter, that was sent abroad by postes for the rooting out of the Iewes in one day,
In like manner, that famous and worthy Queen Esther, After that Mordecai had sent unto her the copy of the Kings Letter, that was sent abroad by posts for the rooting out of the Iewes in one day,
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and willed her to goe in to the king, and make request for the life of her people:
and willed her to go in to the King, and make request for the life of her people:
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at the first, she like a fearefull woman drew backe, and excused her selfe, saying, All the kings seruants, and all the people of the prouinces know, that whosoeuer, man or woman, that commeth to the king into the inner court, which is not called, there is a law of his, that he shall die,
At the First, she like a fearful woman drew back, and excused her self, saying, All the Kings Servants, and all the people of the Provinces know, that whosoever, man or woman, that comes to the King into the inner court, which is not called, there is a law of his, that he shall die,
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except to him, whom the king holdeth out the golden rod, that he may liue: now I haue not beene called to come to the king, these thirtie dayes. except to him, whom the King holds out the golden rod, that he may live: now I have not been called to come to the King, these thirtie days.
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Then Mordecai sent her word againe, that she must not thinke to escape in the kings house more than all the Iewes;
Then Mordecai sent her word again, that she must not think to escape in the Kings house more than all the Iewes;
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but if she did hould her peace at this time, deliuerance should appeare to the Iewes out of another place,
but if she did hold her peace At this time, deliverance should appear to the Iewes out of Another place,
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but she and her fathers house should perish: and who knew, whether she was come to the kingdome for such a time.
but she and her Father's house should perish: and who knew, whither she was come to the Kingdom for such a time.
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Thus when he had persuaded her by good reason, that God did require it at her hands,
Thus when he had persuaded her by good reason, that God did require it At her hands,
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and that she was raysed vp out of a meane place to such an high dignitie by the Lord for such a purpose,
and that she was raised up out of a mean place to such an high dignity by the Lord for such a purpose,
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and that God would require it at her hands, if she failed in it;
and that God would require it At her hands, if she failed in it;
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shee aduentureth her selfe, though it was very dangerous, with this resolution, that seeing God had called her vnto it, he would defend her in it:
she adventureth her self, though it was very dangerous, with this resolution, that seeing God had called her unto it, he would defend her in it:
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but howsoeuer it should fall out, shee would commit her selfe in this cause to his blessed prouidence, contented to be ordered by his will;
but howsoever it should fallen out, she would commit her self in this cause to his blessed providence, contented to be ordered by his will;
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I will goe in to the king, which is not according to the law: and if I perish, I perish. I will go in to the King, which is not according to the law: and if I perish, I perish.
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But in the meane season hauing this faith in this action, she prayeth to God, to assist her, to guide her, to direct her, and to blesse her;
But in the mean season having this faith in this actium, she Prayeth to God, to assist her, to guide her, to Direct her, and to bless her;
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and willeth all the people to doe so likewise:
and wills all the people to do so likewise:
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saying, Goe, and assemble all the Iewes that are found in Shushan, and fast yee for me,
saying, Go, and assemble all the Iewes that Are found in Susa, and fast ye for me,
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and eate not, nor drinke in three dayes, day nor night; I also and my maids will fast likewise. and eat not, nor drink in three days, day nor night; I also and my maids will fast likewise.
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And so they did, and God heard their prayer, and did not forsake her in this thing, whereunto he had called her.
And so they did, and God herd their prayer, and did not forsake her in this thing, whereunto he had called her.
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Thus in a matter of great moment, which was full also of great difficultie, and wherein she did hazard her life;
Thus in a matter of great moment, which was full also of great difficulty, and wherein she did hazard her life;
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being persuaded, that God had called her vnto it, she prayeth for her selfe, and others also for her, that God would helpe her, and heare her in heauen; and he did so.
being persuaded, that God had called her unto it, she Prayeth for her self, and Others also for her, that God would help her, and hear her in heaven; and he did so.
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VVhich is written for our instruction and comfort, to shew vs, what wee should doe; and in doing, what we may looke for from God, in the like case. Which is written for our instruction and Comfort, to show us, what we should do; and in doing, what we may look for from God, in the like case.
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And from hence also did Iaakob comfort himselfe in the like danger, and this was the ground of his prayer;
And from hence also did Jacob Comfort himself in the like danger, and this was the ground of his prayer;
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who in his retunrne from Laban, did heare that his brother Esau came against him with foure hundred men:
who in his retunrne from Laban, did hear that his brother Esau Come against him with foure hundred men:
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then he remembring his former threats was greatly afraid, and sore troubled;
then he remembering his former Treats was greatly afraid, and soar troubled;
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and after other things that he did for the defence and safegard of his companie, he prayeth vnto God after this manner, O God of my father Abraham, and God of my father Izaack:
and After other things that he did for the defence and safeguard of his company, he Prayeth unto God After this manner, Oh God of my father Abraham, and God of my father Isaac:
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Lord which saydest vnto me, returne vnto thy countrey, and to thy kindred, and I will doe thee good:
Lord which Said unto me, return unto thy country, and to thy kindred, and I will do thee good:
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I pray thee deliuer me from the hand of my brother, &c. VVhere we see, that (as it appeareth in the former part of this story) as he did not vndertake this iourney to Laban at the first of his owne head,I pray thee deliver me from the hand of my brother, etc. Where we see, that (as it appears in the former part of this story) as he did not undertake this journey to Laban At the First of his own head,
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neither did voluntarily forsake his fathers house without cause, like some roiotous children who cannot tell when they are well,
neither did voluntarily forsake his Father's house without cause, like Some riotous children who cannot tell when they Are well,
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and as the prodigall sonne did; but went away with his fathers liking and leaue, and with his blessing:
and as the prodigal son did; but went away with his Father's liking and leave, and with his blessing:
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for Izaack blessed Iaakob, and sayd, Get thee to Padan Aram, to the house of Bethuel, Gen. 28.1.
for Isaac blessed Jacob, and said, Get thee to padan Aram, to the house of Bethuel, Gen. 28.1.
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thy mothers father, and thence take thee a wife of the daughters of Laban thy mothers brother, &c. So hee returned from thence, not of his owne priuat motion, thy mother's father, and thence take thee a wife of the daughters of Laban thy mother's brother, etc. So he returned from thence, not of his own private motion,
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but by the commaundement of God, who said vnto him, Turne againe into the land of thy fathers,
but by the Commandment of God, who said unto him, Turn again into the land of thy Father's,
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and to thy kindred, and I will bee with thee. and to thy kindred, and I will be with thee.
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And therefore when this great danger did befall him in the way, hee remembreth that hee had a calling from God to this voyage;
And Therefore when this great danger did befall him in the Way, he Remember that he had a calling from God to this voyage;
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and so prayeth to God, that hee that had called him, would defend him: and as he had commaunded him to goe, and hee did it at his commaundement;
and so Prayeth to God, that he that had called him, would defend him: and as he had commanded him to go, and he did it At his Commandment;
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so he would not forsake him in it, or suffer him to perish in the mid way by the crueltie of his brother Esau, saying, Lord, which saidest vnto me, Returne into thy countrey,
so he would not forsake him in it, or suffer him to perish in the mid Way by the cruelty of his brother Esau, saying, Lord, which Said unto me, Return into thy country,
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and to thy kindred, and I will doe thee good, I pray thee deliuer me from the hand of my brother, &c. And so the Lord did not onely heare his prayer,and to thy kindred, and I will do thee good, I pray thee deliver me from the hand of my brother, etc. And so the Lord did not only hear his prayer,
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and defend him, but assure him of it beforehand by a vision of an Angell that wrestled with him all night, and could not preuaile against him;
and defend him, but assure him of it beforehand by a vision of an Angel that wrestled with him all night, and could not prevail against him;
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and by the change of his name from Iaakob to Israel, to teach him that, which was then said vnto him:
and by the change of his name from Jacob to Israel, to teach him that, which was then said unto him:
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Because thou hast had power with God, thou shalt also preuaile with men. Because thou hast had power with God, thou shalt also prevail with men.
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And this is that, which is generally promised to all those, that in their callings follow the wayes of God,
And this is that, which is generally promised to all those, that in their callings follow the ways of God,
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namely, that he will defend them in all dangers that may befall them in the same,
namely, that he will defend them in all dangers that may befall them in the same,
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when as it is said, There shall none euill come vnto thee, neither shall any plague come neere thy tabernacle:
when as it is said, There shall none evil come unto thee, neither shall any plague come near thy tabernacle:
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for he shall giue his Angels charge ouer thee, to keepe thee in all thy wayes:
for he shall give his Angels charge over thee, to keep thee in all thy ways:
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they shall beare thee in their hands, that thou hurt not thy foot against a stone;
they shall bear thee in their hands, that thou hurt not thy foot against a stone;
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thou shalt walke vpon the Lion and Aspe, the yong lyon and the dragon shalt thou tread vnder feet: thou shalt walk upon the lion and Asp, the young Lion and the dragon shalt thou tread under feet:
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that is, Gods Angels shall keepe vs in all those wayes that are most dangerous, when we keepe our selues within the compasse of our callings.
that is, God's Angels shall keep us in all those ways that Are most dangerous, when we keep our selves within the compass of our callings.
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5485
And thus much for these words. It followeth in the text. By the mightie helpe of his right hand.
And thus much for these words. It follows in the text. By the mighty help of his right hand.
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5486
As in the former words hee did strengthen his owne faith and the faith of the people, by the consideration of his calling, that he was the annointed of the Lord:
As in the former words he did strengthen his own faith and the faith of the people, by the consideration of his calling, that he was the anointed of the Lord:
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so in these words he doth the same by the meditation of the omnipotent power of God, who was able to giue great helpe aboue all power of man. so in these words he does thee same by the meditation of the omnipotent power of God, who was able to give great help above all power of man.
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For in a figuratiue speech, by the right hand of God is meant the strength and power of God:
For in a figurative speech, by the right hand of God is meant the strength and power of God:
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because that as man commonly hath most strength in his right hand, so to our capacitie and vnderstanding (though the Lord be a spirit,
Because that as man commonly hath most strength in his right hand, so to our capacity and understanding (though the Lord be a Spirit,
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and hath no bodie, and so consequently no hand) yet the Scripture attributeth vnto him an arme,
and hath no body, and so consequently no hand) yet the Scripture attributeth unto him an arm,
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an hand, and a right hand:
an hand, and a right hand:
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as when it is said in the Psalme, They inherited not the land by their owne sword,
as when it is said in the Psalm, They inherited not the land by their own sword,
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neither did their owne arme saue them:
neither did their own arm save them:
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but thy right hand, and thine arme, and the light of thy countenance, because thou fauouredst them. but thy right hand, and thine arm, and the Light of thy countenance, Because thou favouredst them.
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And thus Moses with the rest of the people, in their song of thankesgiuing for the destruction of Pharoah and his hoast in the red sea, doe speake of the power of God, Thy right hand, O Lord, is glorious in power, thy right hand, O Lord, hath brused the enemie:
And thus Moses with the rest of the people, in their song of thanksgiving for the destruction of Pharaoh and his host in the read sea, do speak of the power of God, Thy right hand, Oh Lord, is glorious in power, thy right hand, Oh Lord, hath Bruised the enemy:
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that is, as men by the strength of their right hand doe bruse a thing in pieces;
that is, as men by the strength of their right hand do bruise a thing in Pieces;
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so the Lord by his great power had vtterly destroyed and brought to nought Pharoah and his great hoast, which like enemies pursued them euen into the sea.
so the Lord by his great power had utterly destroyed and brought to nought Pharaoh and his great host, which like enemies pursued them even into the sea.
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Now this great power of his they set before their eyes, to this end, that though their enemies were manie and mightie, Now this great power of his they Set before their eyes, to this end, that though their enemies were many and mighty,
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yet the Lord was greater than all, and stronger than they, and had power aboue them:
yet the Lord was greater than all, and Stronger than they, and had power above them:
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and so, as they had prayed to him for his defence, so they beleeue that he would heare them and helpe them according to the same power of his.
and so, as they had prayed to him for his defence, so they believe that he would hear them and help them according to the same power of his.
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As Elisha said vnto his seruant, who when he saw the chariots and horses, and great hoast, which the king of Aram had sent to Dotham to take them, cried out for feare:
As Elisha said unto his servant, who when he saw the chariots and Horses, and great host, which the King of Aram had sent to Dotham to take them, cried out for Fear:
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Alas master, how shall we doe? Feare not sayd he, they that be with vs, are moe than they that be with them: Alas master, how shall we do? fear not said he, they that be with us, Are more than they that be with them:
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hee meaneth, that God was with them, whose power to defend them, was greater than all the power of their aduersaries to hurt them.
he means, that God was with them, whose power to defend them, was greater than all the power of their Adversaries to hurt them.
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And that the power of God in all things is so infinit, that he is alwayes able to defend his seruants against all the power of their enemies, be it neuer so great, is most euident, both in the Scripture,
And that the power of God in all things is so infinite, that he is always able to defend his Servants against all the power of their enemies, be it never so great, is most evident, both in the Scripture,
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and by daily experence, so that there need not any great proofe of it. For he is euery where called God Almighty, and, All sufficient, and Lord of hoasts,
and by daily experience, so that there need not any great proof of it. For he is every where called God Almighty, and, All sufficient, and Lord of hosts,
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and Lord of lords, King of kings, maker of all things, and preseruer of them;
and Lord of Lords, King of Kings, maker of all things, and preserver of them;
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in whom we and all things else liue, mooue, and haue our being, &c. And in a matter that seemed impossible to Sarah, as that she should haue a child when she was so old,
in whom we and all things Else live, move, and have our being, etc. And in a matter that seemed impossible to Sarah, as that she should have a child when she was so old,
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and all naturall strength fayled her, (for it ceased to be with her after the manner of women) the Lord sayd to Abraham: Shall any thing be hard to the Lord? as if he had sayd, Nothing at all is hard to him,
and all natural strength failed her, (for it ceased to be with her After the manner of women) the Lord said to Abraham: Shall any thing be hard to the Lord? as if he had said, Nothing At all is hard to him,
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but he by his power is able to ouercome all difficulties, be they neuer so many and so great.
but he by his power is able to overcome all difficulties, be they never so many and so great.
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And to Moses also in the lik case, when he doubted how the Israelites should haue flesh ynough in the wildernesse according to their owne desire, and as the Lord hath promised, he sayd, Is the Lords hand shortened? that is, is his power so weake, that he is not able to bring that to passe? No. Therefore we may say of him,
And to Moses also in the like case, when he doubted how the Israelites should have Flesh enough in the Wilderness according to their own desire, and as the Lord hath promised, he said, Is the lords hand shortened? that is, is his power so weak, that he is not able to bring that to pass? No. Therefore we may say of him,
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and of his power, as Iob doth:
and of his power, as Job does:
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if we speake of strength, Behold he is strong; and not onely confesse, as the angell did to the virgin Marie, (when she inquired,
if we speak of strength, Behold he is strong; and not only confess, as the angel did to the Virgae marry, (when she inquired,
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how she being a virgin should bring forth a child, and know no man) With God shall nothing be impossible:
how she being a Virgae should bring forth a child, and know no man) With God shall nothing be impossible:
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but with our Saujour Christ in the same Gospell, The things that are impossible with men, are possible with God. but with our Saujour christ in the same Gospel, The things that Are impossible with men, Are possible with God.
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And indeed the great power of God against his aduersaries, and for the defence of his seruants, might be shewed by infinit examples in the Scriptures:
And indeed the great power of God against his Adversaries, and for the defence of his Servants, might be showed by infinite Examples in the Scriptures:
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as how Pharaoh and his great host was drowned in the red sea, when his owne people had a passage through it on drie foot, (which we spake of euen now:
as how Pharaoh and his great host was drowned in the read sea, when his own people had a passage through it on dry foot, (which we spoke of even now:
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) how he caused the walles of Iericho (when the Israelites layd siege to it) to fall flat downe without any batterie, onely at the sound of trumpets: ) how he caused the walls of Jericho (when the Israelites laid siege to it) to fallen flat down without any battery, only At the found of trumpets:
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how he ouerthrew in the hoast of proud Saneherib one hundred fourescore and fiue thousand, in one night:
how he overthrew in the host of proud Sennacherib one hundred fourescore and fiue thousand, in one night:
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and by many such like things. But this is, or should be well knowne vnto vs;
and by many such like things. But this is, or should be well known unto us;
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for this is the first article of our faith, That wee beleeue in God the father almightie, maker of heauen and earth:
for this is the First article of our faith, That we believe in God the father almighty, maker of heaven and earth:
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that is, who by his mightie power hath made all things in heauen and in earth of nothing,
that is, who by his mighty power hath made all things in heaven and in earth of nothing,
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and therefore he can bring them all to nought againe;
and Therefore he can bring them all to nought again;
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and without him they can doe nothing, as hee without them, and against them can doe all things.
and without him they can do nothing, as he without them, and against them can do all things.
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Onely we had need to be put in mind to make that good vse of it in the time of our trouble, that Dauid doth here;
Only we had need to be put in mind to make that good use of it in the time of our trouble, that David does Here;
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namely, that thereby we labour to strengthen our faith, in the defence of God:
namely, that thereby we labour to strengthen our faith, in the defence of God:
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and that we beleeue, that as he doth heare vs, so he can and will helpe vs. And the more that any thing is against vs to weaken our faith, the more must we by the meditation of the mightie power of God, indeuour to strengthen the same;
and that we believe, that as he does hear us, so he can and will help us And the more that any thing is against us to weaken our faith, the more must we by the meditation of the mighty power of God, endeavour to strengthen the same;
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knowing, that his power shall be made perfect, and more cleerely be seene in our weakenesse.
knowing, that his power shall be made perfect, and more clearly be seen in our weakness.
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And thus did Abraham, the father of all the faithfull, when the Lord had promised vnto him, that his wife Sarah should haue a sonne, And thus did Abraham, the father of all the faithful, when the Lord had promised unto him, that his wife Sarah should have a son,
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when they were both old and stricken in yeares, and was past hope of any by the course of nature:
when they were both old and stricken in Years, and was passed hope of any by the course of nature:
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For the spirit of God beareth witnesse of him, That aboue hope he beleeued vnder hope, that he should be the father of many nations, as it was said vnto him.
For the Spirit of God bears witness of him, That above hope he believed under hope, that he should be the father of many Nations, as it was said unto him.
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And hee did not by vnbeleefe reason against this, by considering the deadnesse of his owne bodie, being almost an hundred yeare old,
And he did not by unbelief reason against this, by considering the deadness of his own body, being almost an hundred year old,
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nor the deadnesse of Saraes wombe: but gaue glorie to God, That he that had promised, was able to performe it.
nor the deadness of Saraes womb: but gave glory to God, That he that had promised, was able to perform it.
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Thus hee considered of the mightie helpe of Gods right hand, and stayed his faith vpon that:
Thus he considered of the mighty help of God's right hand, and stayed his faith upon that:
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and so must we doe in all things that God hath promised, and then wee shall find, That (as Christ sayth in the Gospell) it shall be vnto vs according to our faith.
and so must we do in all things that God hath promised, and then we shall find, That (as christ say in the Gospel) it shall be unto us according to our faith.
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But more fitly for this purpose may wee consider, what great vse that good king Hezekiah made of the knowledge that hee had of Gods omnipotent power:
But more fitly for this purpose may we Consider, what great use that good King Hezekiah made of the knowledge that he had of God's omnipotent power:
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euen that it did maruellously strengthen his faith in prayer against the mightie power of the great hoast of Saneherib (which was come vp against him) and against all the desperat and blasphemous threats which he gaue out against him:
even that it did marvellously strengthen his faith in prayer against the mighty power of the great host of Sennacherib (which was come up against him) and against all the desperate and blasphemous Treats which he gave out against him:
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as it is set downe by the Prophet Isaiah, where hee thus prayeth, O Lord of hostes, thou are very God alone ouer all the kingdomes of the earth; as it is Set down by the Prophet Isaiah, where he thus Prayeth, Oh Lord of hosts, thou Are very God alone over all the kingdoms of the earth;
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thou hast made the heauen, and the earth. Incline thine eare, O Lord, and heare:
thou hast made the heaven, and the earth. Incline thine ear, Oh Lord, and hear:
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open thine eyes, O Lord, and see, and heare all the words of Saneherib, who hath sent to blaspheme the liuing God.
open thine eyes, Oh Lord, and see, and hear all the words of Sennacherib, who hath sent to Blaspheme the living God.
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Truth it is, O Lord, that the kings of Asshur haue destroyed all lands, and their countrey:
Truth it is, Oh Lord, that the Kings of Asshur have destroyed all Lands, and their country:
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and haue cast the gods in the fire, for they were no gods, but the worke of mens hands, euen wood and stone: therefore they destroyed them.
and have cast the God's in the fire, for they were no God's, but the work of men's hands, even wood and stone: Therefore they destroyed them.
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Now therefore O Lord our God, saue thou vs out of his hand, that all the kingdomes of the earth may know, that thou onely art the Lord. Now Therefore Oh Lord our God, save thou us out of his hand, that all the kingdoms of the earth may know, that thou only art the Lord.
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Thus the serious consideration of Gods great power did make him not onely not to be daunted by the power of his aduersarie,
Thus the serious consideration of God's great power did make him not only not to be daunted by the power of his adversary,
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but caused him with great hope of preuailing to pray earnestly vnto God against it.
but caused him with great hope of prevailing to prey earnestly unto God against it.
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And vnto this may bee ioyned the example of that worthie king Asa, one of his predecessours, who in like case, to vphold his faith against the feare of his mightie and many enemies, did meditate vpon the omnipotent power of Gods right hand.
And unto this may be joined the Exampl of that worthy King Asa, one of his predecessors, who in like case, to uphold his faith against the Fear of his mighty and many enemies, did meditate upon the omnipotent power of God's right hand.
cc p-acp d vmb vbi vvn dt n1 pp-f cst j n1 np1, crd pp-f po31 n2, r-crq p-acp j n1, pc-acp vvi po31 n1 p-acp dt n1 pp-f po31 j cc d n2, vdd vvi p-acp dt j n1 pp-f n2 j-jn n1.
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For when the king of Aethyopia came out against him with ten hundred thousand men, besides chariots and horses, he went out also against him, For when the King of Ethiopia Come out against him with ten hundred thousand men, beside chariots and Horses, he went out also against him,
p-acp c-crq dt n1 pp-f np1 vvd av p-acp pno31 p-acp crd crd crd n2, p-acp n2 cc n2, pns31 vvd av av p-acp pno31,
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and did meet with him, and did set the battell in array, and then cried vnto the Lord his God, that is, prayed earnestly and in faith, saying, Lord, it is nothing with thee to helpe with many, or with no power:
and did meet with him, and did Set the battle in array, and then cried unto the Lord his God, that is, prayed earnestly and in faith, saying, Lord, it is nothing with thee to help with many, or with no power:
cc vdd vvi p-acp pno31, cc vdd vvi dt n1 p-acp n1, cc av vvd p-acp dt n1 po31 n1, cst vbz, vvd av-j cc p-acp n1, vvg, n1, pn31 vbz pix p-acp pno21 pc-acp vvi p-acp d, cc p-acp dx n1:
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helpe vs O Lord our God;
help us O Lord our God;
vvb pno12 sy n1 po12 n1;
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for we rest in thee, and in thy name are we come against this great multitude:
for we rest in thee, and in thy name Are we come against this great multitude:
c-acp pns12 vvb p-acp pno21, cc p-acp po21 n1 vbr pns12 vvn p-acp d j n1:
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O Lord thou art our God, let not man preuaile against thee. Oh Lord thou art our God, let not man prevail against thee.
uh n1 pns21 vb2r po12 n1, vvb xx n1 vvi p-acp pno21.
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VVhere we see how he doth not consider of the power of God, as shut vp in himselfe,
Where we see how he does not Consider of the power of God, as shut up in himself,
c-crq pns12 vvb c-crq pns31 vdz xx vvi pp-f dt n1 pp-f np1, c-acp vvn a-acp p-acp px31,
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but as that which was readie to be shewed in their defence against their enemies, as Dauid doth here.
but as that which was ready to be showed in their defence against their enemies, as David does Here.
cc-acp c-acp d r-crq vbds j pc-acp vbi vvn p-acp po32 n1 p-acp po32 n2, c-acp np1 vdz av.
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And indeed therein cōsisteth true faith in the power of God, That we beleeue that he is almightie to helpe vs,
And indeed therein Consisteth true faith in the power of God, That we believe that he is almighty to help us,
cc av av vvz j n1 p-acp dt n1 pp-f np1, cst pns12 vvb cst pns31 vbz j-jn p-acp vvi pno12,
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and therefore that we pray to him accordingly: as Dauid teacheth the people here to doe;
and Therefore that we pray to him accordingly: as David Teaches the people Here to do;
cc av cst pns12 vvb p-acp pno31 av-vvg: c-acp np1 vvz dt n1 av pc-acp vdi;
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and to say, Now know I, that the Lord will helpe his annointed, by the mightie power of his right hand.
and to say, Now know I, that the Lord will help his anointed, by the mighty power of his right hand.
cc pc-acp vvi, av vvb pns11, cst dt n1 vmb vvi po31 vvn, p-acp dt j n1 pp-f po31 j-jn n1.
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And thus wee perceiue what vse wee should make of that which wee read euery where in the Scriptures, of the great power of God,
And thus we perceive what use we should make of that which we read every where in the Scriptures, of the great power of God,
cc av pns12 vvb r-crq n1 pns12 vmd vvi pp-f d r-crq pns12 vvb d c-crq p-acp dt n2, pp-f dt j n1 pp-f np1,
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namely, that wee might depend vpon him in all troubles, and pray vnto him in faith, not doubting but as he doth heare vs,
namely, that we might depend upon him in all Troubles, and pray unto him in faith, not doubting but as he does hear us,
av, cst pns12 vmd vvi p-acp pno31 p-acp d n2, cc vvb p-acp pno31 p-acp n1, xx vvg cc-acp a-acp pns31 vdz vvi pno12,
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so he will helpe vs by his great power.
so he will help us by his great power.
av pns31 vmb vvi pno12 p-acp po31 j n1.
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But let vs examine our selues, I pray you, and wee shall see how farre wee are from this great measure of faith, that so wee might labour to grow therein:
But let us examine our selves, I pray you, and we shall see how Far we Are from this great measure of faith, that so we might labour to grow therein:
p-acp vvb pno12 vvi po12 n2, pns11 vvb pn22, cc pns12 vmb vvi c-crq av-j pns12 vbr p-acp d j n1 pp-f n1, cst av pns12 vmd vvi pc-acp vvi av:
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for how hardly, or not at all, do we come to this, To rest in the inuisible power of God? Let a man bee in trouble,
for how hardly, or not At all, do we come to this, To rest in the invisible power of God? Let a man be in trouble,
c-acp c-crq av, cc xx p-acp d, vdb pns12 vvb p-acp d, pc-acp vvi p-acp dt j n1 pp-f np1? vvb dt n1 vbi p-acp n1,
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and come and tell him of the great power of God, and how he is able to helpe him,
and come and tell him of the great power of God, and how he is able to help him,
cc vvi cc vvi pno31 pp-f dt j n1 pp-f np1, cc c-crq pns31 vbz j pc-acp vvi pno31,
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and so bid him be of good comfort, and pray vnto God, and depend vpon him;
and so bid him be of good Comfort, and pray unto God, and depend upon him;
cc av vvb pno31 vbi pp-f j n1, cc vvb p-acp np1, cc vvb p-acp pno31;
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and we shall find, that he can be contented to doe so, so farre foorth as hee can see how and which way God should helpe him.
and we shall find, that he can be contented to do so, so Far forth as he can see how and which Way God should help him.
cc pns12 vmb vvi, cst pns31 vmb vbi vvn pc-acp vdi av, av av-j av c-acp pns31 vmb vvi c-crq cc r-crq n1 np1 vmd vvi pno31.
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But for a man when he hath no meanes at all, or very few to doe himselfe good by,
But for a man when he hath no means At all, or very few to do himself good by,
p-acp p-acp dt n1 c-crq pns31 vhz dx n2 p-acp d, cc av d pc-acp vdi px31 j p-acp,
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then to say as Asa did, It is all one with God to helpe with many or with no power:
then to say as Asa did, It is all one with God to help with many or with no power:
cs pc-acp vvi p-acp np1 vdd, pn31 vbz d pi p-acp np1 pc-acp vvi p-acp d cc p-acp dx n1:
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and so to pray as earnestly and as confidently, as though he had all the meanes in the world:
and so to pray as earnestly and as confidently, as though he had all the means in the world:
cc av pc-acp vvi c-acp av-j cc a-acp av-j, c-acp cs pns31 vhd d dt n2 p-acp dt n1:
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as it is said of him, that he then cried vnto the Lord his God, that is, prayed with great feruencie.
as it is said of him, that he then cried unto the Lord his God, that is, prayed with great fervency.
c-acp pn31 vbz vvn pp-f pno31, cst pns31 av vvd p-acp dt n1 po31 n1, cst vbz, vvd p-acp j n1.
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This, I say, is not to bee found in euery one that boasteth of faith.
This, I say, is not to be found in every one that boasts of faith.
np1, pns11 vvb, vbz xx pc-acp vbi vvn p-acp d pi cst vvz pp-f n1.
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Nay (which is a great thing) when we shall see more to be against vs than with vs,
Nay (which is a great thing) when we shall see more to be against us than with us,
uh-x (r-crq vbz dt j n1) c-crq pns12 vmb vvi av-dc pc-acp vbi p-acp pno12 av p-acp pno12,
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and more meanes to discourage vs from the hope of that that we desire, than to giue vs comfort in it;
and more means to discourage us from the hope of that that we desire, than to give us Comfort in it;
cc av-dc n2 pc-acp vvi pno12 p-acp dt n1 pp-f d cst pns12 vvb, cs pc-acp vvi pno12 vvi p-acp pn31;
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then to passe by them all, and not to stand reasoning from them against our selues by vnbeleefe;
then to pass by them all, and not to stand reasoning from them against our selves by unbelief;
av pc-acp vvi p-acp pno32 d, cc xx pc-acp vvi vvg p-acp pno32 p-acp po12 n2 p-acp n1;
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and not to say, I cannot bee holpen, because I haue these and these things against mee:
and not to say, I cannot be helped, Because I have these and these things against me:
cc xx pc-acp vvi, pns11 vmbx vbi vvn, c-acp pns11 vhb d cc d n2 p-acp pno11:
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but to breake through them all, and to giue this glorie to God, as Abraham did, that he that promised, That if we call vpon him in the time of our trouble, he will heare vs and deliuer vs, is able to performe it:
but to break through them all, and to give this glory to God, as Abraham did, that he that promised, That if we call upon him in the time of our trouble, he will hear us and deliver us, is able to perform it:
cc-acp pc-acp vvi p-acp pno32 d, cc pc-acp vvi d n1 p-acp np1, c-acp np1 vdd, cst pns31 cst vvd, cst cs pns12 vvb p-acp pno31 p-acp dt n1 pp-f po12 n1, pns31 vmb vvi pno12 cc vvb pno12, vbz j pc-acp vvi pn31:
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and so to say, as Dauid doth here, I know, that hee will helpe me by the mightie strength of his right hand;
and so to say, as David does Here, I know, that he will help me by the mighty strength of his right hand;
cc av pc-acp vvi, c-acp np1 vdz av, pns11 vvb, cst pns31 vmb vvi pno11 p-acp dt j n1 pp-f po31 j-jn n1;
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is that faith, which as it will vphold vs in all troubles, so it is to bee found in very few.
is that faith, which as it will uphold us in all Troubles, so it is to be found in very few.
vbz d n1, r-crq c-acp pn31 vmb vvi pno12 p-acp d n2, av pn31 vbz pc-acp vbi vvn p-acp av d.
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But let vs remember for the helping of vs this way, That faith (as the Apostle sayth) is of things that are hoped for, and not seene:
But let us Remember for the helping of us this Way, That faith (as the Apostle say) is of things that Are hoped for, and not seen:
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and therefore as we beleeue God to be present euery where, though we see him not;
and Therefore as we believe God to be present every where, though we see him not;
cc av c-acp pns12 vvb np1 pc-acp vbi j d q-crq, cs pns12 vvb pno31 xx;
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so must we beleeue that God is able to helpe vs, though wee cannot see how or which way;
so must we believe that God is able to help us, though we cannot see how or which Way;
av vmb pns12 vvi cst np1 vbz j pc-acp vvi pno12, cs pns12 vmbx vvi c-crq cc r-crq n1;
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and so pray to him in all wants, and say, I know, that though I am weake,
and so pray to him in all Wants, and say, I know, that though I am weak,
cc av vvb p-acp pno31 p-acp d n2, cc vvi, pns11 vvb, cst cs pns11 vbm j,
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and cannot helpe my selfe, yet hee will helpe me by his mightie power:
and cannot help my self, yet he will help me by his mighty power:
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and this the more we can doe it in truth, though in great weakenesse, the more shall wee glorifie God,
and this the more we can do it in truth, though in great weakness, the more shall we Glorify God,
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and the more will hee helpe vs.
and the more will he help us
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Therefore let them know, that are visited with sickenesse, either of the pestilence or otherwise, that if they were brought so low that they were at deaths doore, God is able to recouer them, Therefore let them know, that Are visited with sickness, either of the pestilence or otherwise, that if they were brought so low that they were At death's door, God is able to recover them,
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and to raise them vp again by his great power, as Elihu sayth vnto Iob, when hee was so full of sores in his bodie, that he desired not life,
and to raise them up again by his great power, as Elihu say unto Job, when he was so full of sores in his body, that he desired not life,
cc pc-acp vvi pno32 a-acp av p-acp po31 j n1, c-acp np1 vvz p-acp np1, c-crq pns31 vbds av j pp-f n2 p-acp po31 n1, cst pns31 vvd xx n1,
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neither had any hope of it:
neither had any hope of it:
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sayth he, If a man be stricken with sorrow vpon his head, and the griefe of his bones is sore;
say he, If a man be stricken with sorrow upon his head, and the grief of his bones is soar;
vvz pns31, cs dt n1 vbi vvn p-acp n1 p-acp po31 n1, cc dt n1 pp-f po31 n2 vbz j;
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so that his life causeth him to abhorre bread, and his soule daintie meat;
so that his life Causes him to abhor bred, and his soul dainty meat;
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his flesh faileth, that it cannot be seene, and his bones, which were not seene, clatter;
his Flesh Faileth, that it cannot be seen, and his bones, which were not seen, clatter;
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so his soule draweth to the graue, and his life to the buriers;
so his soul draws to the graven, and his life to the buriers;
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if there be a messenger of God with him, an interpreter of his word, who is as one of a thousand, to declare vnto man his righteousnesse:
if there be a Messenger of God with him, an interpreter of his word, who is as one of a thousand, to declare unto man his righteousness:
cs pc-acp vbi dt n1 pp-f np1 p-acp pno31, dt n1 pp-f po31 n1, r-crq vbz p-acp crd pp-f dt crd, pc-acp vvi p-acp n1 po31 n1:
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then will he haue mercie vpon him, and say, Deliuer him, that he goe not downe into the pit,
then will he have mercy upon him, and say, Deliver him, that he go not down into the pit,
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for I haue receiued a reconciliation:
for I have received a reconciliation:
c-acp pns11 vhb vvn dt n1:
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then shall his flesh bee as fresh as a childs, and shall returne, as in the dayes of his youth. then shall his Flesh be as fresh as a child's, and shall return, as in the days of his youth.
av vmb po31 n1 vbi a-acp j c-acp dt ng1, cc vmb vvi, c-acp p-acp dt n2 pp-f po31 n1.
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Thus wee see, that if a man bee readie to giue vp the ghost, and the bell be rong for him,
Thus we see, that if a man be ready to give up the ghost, and the bell be rung for him,
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and they begin to prepare things for his buriall, if the Lord do but speake the word, he shall bee restored to life and health.
and they begin to prepare things for his burial, if the Lord do but speak the word, he shall be restored to life and health.
cc pns32 vvb pc-acp vvi n2 p-acp po31 n1, cs dt n1 vdb p-acp vvi dt n1, pns31 vmb vbi vvn p-acp n1 cc n1.
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For Christ Iesus, who when he was vpon the earth, by his word cured men and women of long and incurable diseases, For christ Iesus, who when he was upon the earth, by his word cured men and women of long and incurable diseases,
p-acp np1 np1, r-crq c-crq pns31 vbds p-acp dt n1, p-acp po31 n1 vvn n2 cc n2 pp-f j cc j n2,
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yea raised some from the dead, euen Lazarus, when he had beene dead foure daies, and put into the graue:
yea raised Some from the dead, even Lazarus, when he had been dead foure days, and put into the graven:
uh vvd d p-acp dt j, av np1, c-crq pns31 vhd vbn j crd n2, cc vvd p-acp dt n1:
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who shall also raise vp these bodies of ours out of corruption, and fashion them like to his owne glorious bodie, according vnto the working, whereby he is able to subdue all things to himselfe. who shall also raise up these bodies of ours out of corruption, and fashion them like to his own glorious body, according unto the working, whereby he is able to subdue all things to himself.
r-crq vmb av vvi a-acp d n2 pp-f png12 av pp-f n1, cc vvi pno32 av-j p-acp po31 d j n1, vvg p-acp dt n-vvg, c-crq pns31 vbz j pc-acp vvi d n2 p-acp px31.
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He I say, can much more by the same power of his, renew our strength,
He I say, can much more by the same power of his, renew our strength,
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when we are in great weaknesse, by what meanes it pleaseth him, euen by the smallest helpe in the world, or without any at all.
when we Are in great weakness, by what means it Pleases him, even by the Smallest help in the world, or without any At all.
c-crq pns12 vbr p-acp j n1, p-acp r-crq vvz pn31 vvz pno31, av p-acp dt js n1 p-acp dt n1, cc p-acp d p-acp d.
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As we by dayly experience see some to bee restored to life and health both from the pestilence (which is most deadly) and from other mortall diseases, As we by daily experience see Some to be restored to life and health both from the pestilence (which is most deadly) and from other Mortal diseases,
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when in the iudgement of men they were past all hope, and the Physitians had giuen them ouer, That we might be confirmed by that which we see and heare, in the faith of Gods promises towards vs. And this is that which Elihu sayth, God will deliuer his soule from going into the pit,
when in the judgement of men they were passed all hope, and the Physicians had given them over, That we might be confirmed by that which we see and hear, in the faith of God's promises towards us And this is that which Elihu say, God will deliver his soul from going into the pit,
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and his life shall see the light:
and his life shall see the Light:
cc po31 n1 vmb vvi dt n1:
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loe all these things will God worke twice or thrice with a man, that he may turne backe his soule from the pit, to be illuminate in the light of the liuing. lo all these things will God work twice or thrice with a man, that he may turn back his soul from the pit, to be illuminate in the Light of the living.
uh d d n2 vmb np1 vvi av cc av p-acp dt n1, cst pns31 vmb vvi av po31 n1 p-acp dt n1, pc-acp vbi vvi p-acp dt n1 pp-f dt j-vvg.
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VVhere he sayth, That God doth not onely thus shew his power now and then in raising vp men from the brinke of death,
Where he say, That God does not only thus show his power now and then in raising up men from the brink of death,
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but he sometimes dealeth thus twice or thrice with the same man:
but he sometime deals thus twice or thrice with the same man:
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so that in their life time, and euen in sickenesse, they haue great experience diuers times of the power of God, in their strange recoueries from dangers, yea deadly and incurable sicknesses.
so that in their life time, and even in sickness, they have great experience diverse times of the power of God, in their strange Recoveries from dangers, yea deadly and incurable Sicknesses.
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And to conclude this point in a word, if by pouertie or otherwise we be brought to a low ebbe, And to conclude this point in a word, if by poverty or otherwise we be brought to a low ebb,
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as the patient man Iob was, yet ought wee to beleeue, that as the Lord turned his captiuitie, and gaue him twice so much as he had before;
as the patient man Job was, yet ought we to believe, that as the Lord turned his captivity, and gave him twice so much as he had before;
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so is he able to relieue vs also in our greatest need, and to make our estate better than it was before:
so is he able to relieve us also in our greatest need, and to make our estate better than it was before:
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and therefore in such cases let vs pray to him earnestly to helpe by the mightie power of his right hand.
and Therefore in such cases let us pray to him earnestly to help by the mighty power of his right hand.
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VVhich that we might doe the rather in faith, let vs consider, how the Apostle setteth before our eyes the example of Iob to this end,
Which that we might do the rather in faith, let us Consider, how the Apostle sets before our eyes the Exampl of Job to this end,
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and applieth it vnto vs, saying: Behold we count them blessed, which indure:
and Applieth it unto us, saying: Behold we count them blessed, which endure:
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yea haue heard of the patience of Iob, and haue knowne what end the Lord made:
yea have herd of the patience of Job, and have known what end the Lord made:
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for the Lord is verie pittifull and mercifull. for the Lord is very pitiful and merciful.
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As if hee had said, God is able to restore you, as hee did Iob, and to make as good an end with you, as he did with him;
As if he had said, God is able to restore you, as he did Job, and to make as good an end with you, as he did with him;
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and therefore you ought by this example of Gods dealing with him patiently to wait vpon God, considering his mightie power,
and Therefore you ought by this Exampl of God's dealing with him patiently to wait upon God, considering his mighty power,
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and what great changes he is able to worke in men.
and what great changes he is able to work in men.
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And thus you see what we haue to obserue out of these wordes, where hee speaketh of the power of God,
And thus you see what we have to observe out of these words, where he speaks of the power of God,
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and what out of the whole verse.
and what out of the Whole verse.
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God graunt, that these things and whatsoeuer else we heare out of his holy word from time to time, may so fall into our hearts, as seed into good ground:
God grant, that these things and whatsoever Else we hear out of his holy word from time to time, may so fallen into our hearts, as seed into good ground:
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that wee keeping the same in good and honest hearts, may bring forth the fruit thereof in our liues and conuersations,
that we keeping the same in good and honest hearts, may bring forth the fruit thereof in our lives and conversations,
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an hundred, threescore, or thirtie fold at the least, to the praise of his blessed name, the comfort and saluation of our owne soules, the benefit and good example of all that doe know vs,
an hundred, threescore, or thirtie fold At the least, to the praise of his blessed name, the Comfort and salvation of our own Souls, the benefit and good Exampl of all that do know us,
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and the leauing of the wicked world without excuse, that will not follow vs, through Iesus Christ our onely Lord and sauiour, Amen. FINIS.
and the leaving of the wicked world without excuse, that will not follow us, through Iesus christ our only Lord and Saviour, Amen. FINIS.
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