THE Care of a Christian Conscience. Ten Sermons on the 25. Psalm, preached in Tewkesburie in the County of Gloucester, By Richard Curtis.   framed printer's device of Simon Stafford, featuring the personification of Opportunity standing on a wheel which floats in the sea (McKerrow 281) 
NUNC AUT NUNQVAM.  
Imprinted at London by Simon Stafford, dwelling on Adling hill, near Carter lane. 1600.   

TO THE HONOURABLE AND Virtuous Lady, the Lady Dorothee Stafford widow, one of the Ladies of her majesties bedchamber, Simon Stafford wisheth all honour and happiness in this life, and in the life to come, perpetual glory and rest.  
THE strait and dutiful consideration of so many great favours, with which your Honourable disposition hath vouchsafed to grace me, unworthy the least of them, hath compelled me thus presumptuously to dedicate these Christian models (albeit the talon of another man's zealous invention, yet as the tithe of my poor Printing-presse) unto your honourable patronage; hoping, that in regard of their worth, and not of my deserts, you will likewise peruse them at convenient seasons. The utility of them I need not rip up, seeing that your own deep-grounded wisdom will hereafter by experienced perusal find out the same far better, then either my simple mind can imagine, or my pen lay down. Only this I humbly crave of your Honour, that my good devotion herein be acceptable unto you: for our Saviour Christ preferred the poor widows mite, before the golden offerings of the rich. And is it not written, that Artaxerxes a Pagan King, deigned to receive a cupful of cold water at the hand of poor Synetes? Whose precedent I imitating, am emboldened to register your Heroical name in the forefront of this book, entitled, The Care of a Christian Conscience, nothing doubting at all, but that your Honour's name is registered in the Book of life, for the Christian Care which you have extended to many of the poor distressed members of jesus Christ. Thus ceasing, I beseech the Lord to continued you in your godly course, & endue you with all blessings which either this earth affords, or heaven contains.  
From London, April 20. 1600. Your Honour's most bounden, Simon Stafford.   

The first Sermon upon the 25. Psalm, 1.2. & 3. verses.  
1 Unto thee, O Lord, lift I up my soul. 
THe sense is, Many are the slanders, & great are the injuries, which the wicked (O Lord my God, the Father, the Son, & the holy Ghost, three persons and one eternal God) do raise up against me thy humble, and obedient servant, being upright (as thou knowest) and innocent of that great offence, to seek the destruction of thine anointed Saul, (which whosoever doth, shall never be guiltless in thy sight) as I now am: and for as much as thou knowest, that to be delivered from lying lips, & slanderous tongues, I earnestly desire, that mine integrity and uprightness being known unto thy majesty, may also unto men appear, I put not my trust, as worldlings do, in any worldly thing, but my trust being fully fixed in the only one God, I humbly, and heartily, in the name, and by the mediation of thy dearly beloved son jesus Christ, the Messias which is to come, beseech thee to deliver me; so shall I praise thy name all the days of my life.  
Doct. 1 1. Doct. In all our afflictions we must lift up our hearts to God only, by Prayer. The reason is. It is the hand wherewith the Lord from heaven reacheth his benefits unto us. Use. Use. Let us exercise it at all times. For even as the birds and fowls of the air, that they may escape the nets and snares of the fowlers, fly up on high: so we, to avoid the infinite snares of our enemies, and innumerable temptations, must lift up ourselves from the corruptions, lying vanities, and deceitful sleights of the world, by earnest and hearty prayer. When the sacred Scriptures mention the honouring of God, the chiefest point which it setteth down to us, is prayer; and had this been observed as it ought to be, the manner thereof had been much more esteemed among men, so as they would not have so swerved one way, nor other, but have followed that which the holy Scripture teacheth. But now, men regard not profitably to pray, they respect not in what manner they pray, that their prayer might be accepted of God: but most men rush in, and step to it, like blind Bayard, and come not dutifully, and reverently, as they ought, to the Lord. From whence proceedeth this unreverent behaviour? Even from hence: Because men account not of it, to be of so great importance as it is: for if we took it for the chief point of the service of God, as it is, it is certain we would more heartily, zealously, and reverently take it in hand.  
2. Doct. 1. verse. Unto thee, O Lord. Doct. 2 Prayer must be made to God only, in the name of jesus Christ. For he only heareth us, he only, even jesus Christ prayeth for us, he only understandeth our prayers, he only is more ready to help, than we to ask. Use. Use. Let us therefore not pray unto Saints departed: for we ought not to pray to them. 2. They pray not for us. 3. They understand not our Prayers. The Papists assertion is, that Saints departed are with great profit and piety called upon, and prayed unto, 
R. 1. Tim 2. sect. 4. B. cap. 19 lib. 1. De sanctorum beatit.  and that it is not only lawful, but godly so to do. Arg. 1. They say, they pray not to Saints, as authors of any benefit or grace, but as Intercessors only: neither do they make them immediate intercessors, but only through Christ, concluding all their prayers, Per Christum Dominum nostrum. Ans. 1. It is false, that they pray unto them as intercessors only: for they desire them not only to pray for them, but to have mercy upon them: For thus they pray, O blessed Lady, have mercy upon us, preserve thy servants, let the merits of S. Mary bring us to the kingdom of heaven. Answ. 2. It is also false, that they make them not immediate intercessors, but conclude their prayers, Per Christum Dominum nostrum: for in that blasphemous prayer, Tu per Thomae sanguinem, quem pro nobis impendit, fac, nos Christ, scandere, quo Christus ascendit. By the blood of Thomas, O Christ, which he shed for us, make us to climb whither he ascended. There they ask life eternal of Christ, by the blood of Thomas of Canterbury. How then is it true, which the Rhemists affirm, the Christ alone by his merits procureth all grace and mercy towards mankind? Prayers are made to S. Mary, S. Osmond, S. Anne, S. Katherine, and none of them concludeth, Per Christum Dominum nostrum. Likewise An. 1551. in Scotland it was as good doctrine amongst the Papists, that it was lawful to say the Pater noster to Saints, that we may call them our fathers, & say, Hallowed be your names, because God hath made their names holy: and, that their kingdom may come, because the kingdom of heaven is theirs by possession; and further, that their will may be done, seeing their will is God's will: & so of the other petitions. Whereby it appeareth, that they would have prayers made unto Saints properly, even as unto God. Arg. 2. Exod. 32.13. Moses thus prayeth, Remember Abraham, Isaac and jacob thy servants. Moses hopeth here, to have his prayers heard by the merits of these holy men. Ans. Moses rehearseth here only the covenant, which the Lord made with these holy men, and their seed, as the words following do show: To whom thou sworest by thine own self, and saidst unto them, I will multiply your seed. Moses therefore pleadeth not the merits of Abraham, Isaac and jacob, but urgeth and presseth the promises of God, and covenant made with them. That prayer is only to be made unto God, and to no creature at all, as being an especial part of the worship of GOD, which we ought not to give to any other, thus it is proved by the word of God. Arg. 1. Rom. 10.14. How shall they call upon him, in whom they have not believed? But we must believe only in God, and therefore we ought only to pray to him. Auns. Rhe. It is true: no more can we pray to our Lady, nor any Saint in heaven, unless we believe they can help us. Auns. The sacred Scriptures every where teach us, that we must believe in God, & that they are cursed, that put any confidence in man, jer. 17.5. Again they can have none assurance to settle their consciences, but out of the Scriptures: They have a vain persuasion of the ability of Saints to help them: but they have no ground of any such belief out of the Scriptures. We see then, that we ought to pray to God only, in the name of our Lord jesus Christ. We must not only in adversity, but in prosperity do it: we must do it ordinarily, seeing that we cannot live one minute of an hour, without the gracious help, & merciful assistance of our good & gracious God. And the favour which we look for at his hands, consists not only in delivering us from death, when we are at the pits brim, (as the ignorant imagine) but also in daily preserving us, & in turning away all evil from us. For we see, that we are in this life continually besieged with an hundred dangers, & the miseries whereunto we are subject, are without number. You see them that we ought to call upon God, not only when he toucheth us, & smiteth, as though he laid hard strokes upon us, but even when we be at peace & rest, perceive, & ever do expect dangers towards us: even than it behoveth us to consider, to how many miseries our life is subject unto, that being persuaded that we cannot escape, except God help us, we may fly unto him & say, Alas Lord, consider our miseries, keep us under the shadow of thy wings, even under the protection, & by thy providence make us able to pass thorough all dangers, which environ & hem us in round about. This must be done both morning, noon, and night, abroad and at home, but especially, morning and evening. Moreover, let us consider, that Satan with sundry & manifold temptations doth daily assault us: Therefore let us pray unto God daily & hourly to deliver us by his power.   

The 2. part of the first Sermon.  Psalm. 25.2. My God, I trust in thee, let me not be confounded, let not mine enemies rejoice over me. 
AS if the prophet had said, O my God, my hope is only fixed on thee, let me not be confounded and put to shame, and so be derided of mine enemies. Doct. 1 1. Doctrine. Our hope ought to be fixed only in the lord The Reason is: for that of him cometh our salvation. 2. Reason. Our help standeth in the name of the Lord, who hath made heaven and earth, our fathers hoped in thee, they trusted in thee, & were not confounded. job 14.14. If a man die, shall he live again? all the days of mine appointed time (or warfare) will I wait, until my changing come. 
Our hope must persevere.  Which saying is worthy to be well marked. For if we be tossed with never so many troubles, it is not enough, upon some good motion & affection to say, Now must we trust in God: for that is nothing, except we hold out even in the midst of all our encounters. First therefore let us mark, that Hope is not a days bird, or a months bird, but must continue to the end. And doubtless, when we be fully settled on God's promises, he holdeth us still in the same, to the end we may not quail every day, but that when we have overpassed some time, we may always be established more and more, until God hath performed the things which as yet he hath delayed until another time. You see then, that it booteth not to have had some good affection, or to have trusted in God, except we continue so throughout. And job hath expressed it plainly, under the name of travail or battle. Why so? He meaneth not, that we go to our God at our ease. As long as we suffer nothing, we can find in our hearts to live still in this world, and to prolong our life double if it were possible. Our desire is then, that God should handle us without grieving us, & please us in all respects, and obey us in all our desires. See how easily we would pass the time, if we might go but our own pace, if we might have no temptation, & that there might be no heaviness nor fear. But it is said, that we must give attendance all our life long, yea even with wrestling. In these words (all the days) we are taught, that if the time linger, and seem long to us, we must not take it for an excuse to do evil, and to be grieved, and to give over all in the midst of our journey, but we must continue to the end. Under this word battle or fight, is expressed unto us the state of this present life, which is, that being but warfare in this world, we must be feign to fight, to be besieged on all sides, to be in continual peril, to be tempted sometimes with cares, sometimes with adversities, and sometimes with some dangers. Therefore let us think upon it, job 13.15. Lo, though he slay me, yet will I put my trust in him, and I will reprove my ways in his sight. Psalm. 17.8. Keep me as the apple of the eye, hide me under the shadow of thy wings. Psalm. 57.1, 2. Have mercy upon me, O God, have mercy upon me: for my soul trusteth in thee, and in the shadow of thy wings will I trust, till these afflictions overpass. verse. 2. I will call unto the most high God, even to the God that performeth his promise towards me. 
Simil. Augustini.  We fasten now our hope in the holy land (of heaven) as an anchor, lest in the sea (of this world) we being troubled should make a shipwreck. Even as therefore of a ship that is at anchor, we say, Well, now it is at the land, although being in the Sea, the waves beat against it, yet after a certain manner it is brought to land against winds and tempests: even so, against the temptations of this our pilgrimage, our hope being founded in that celestial jerusalem, maketh us as it were to be turned into stones. 
Laur. justinianus Patriarcha. Sim.  Hope is as it were a pillar, which holdeth up the spiritual building; which failing, the building ruineth, and into the pit of despair falleth. Heb. 6.19. Which hope we have as an anchor of the soul, both sure, and it entereth into that which is within the veil. Psalm. 52.2. My God, I trust in thee, let me not be confounded.  
Doct. 1 1. Doct. Whosoever have a strong confidence in God, will also join prayer to God only with their trust in him, that their enemies may not prevail against them to their confusion. 1. Reason is, Prayer is a strengthening of our hope in God, and a means whereby we are delivered from confusion. Psal. 50.15. Call upon me (saith God) in the day of thy trouble, and I will hear thee, and thou shalt glorify me. Whoso prayeth not to God, to be delivered from confusion, which his enemies would bring him unto, doth not only oftentimes fall into it, as many examples in the holy word are showed, but is destitute of the hope of a Christian; and so by consequence, is void from all comfort in his affliction, seeing in trouble nothing comforteth the afflicted, but his hope, and confidence in God, 
●●w  for his delivery. Let not mine enemies rejoice over me. Doct. 1 1. Doct. The property of the wicked is to rejoice at the confusion of the godly. Reason. Because they hate nothing, neither any persons somuch, as the truth, and the professors thereof. Use. The use is first, to teach us, that the greatest part of men shall always be against the godly. Secondly, not to trust the friendship of the wicked. Lam. 2.16. All thine enemies do open their mouth against thee, they hiss and gnash their teeth, saying, We have devoured it, certainly, this is the day we looked for, we have found and seen it. He saith not, enemy, but enemies. Doct. 2 2. Doct. The wicked will join together to vex the godly, although otherwise they agree not among themselves. Psal. 2.2. The kings of the earth band themselves, and the Princes are assembled together against the Lord, and against his Christ. Example. Luk 23.12. And the same day Pilate and Herode were made friends together: for before they were enemies one to another. Use. The Use is, that we beware, lest we be spotted with that fault. Doct. 3 3. Doct. The wicked be often so inflamed with malice against the godly, that nothing will satisfy them, but their life. Prou. 1.11. If they say, Come, we will lay wait for blood, and lie privily for the innocent without a cause: 12. we will swallow them up alive like a grave, even whole as those that go down into the pits: 13. we shall find all precious riches, and fill our houses with spoil: 14. Cast in thy lot among us, we will have but one purse. Ps. 79.2. The dead bodies of thy Saints have they given to the fowls of the heaven, and the flesh of thy Saints unto the beasts of the earth. vers. 3. Their blood have they shed like water round about jerusalem, & there is none to bury them. vers. 4. We are a reproach to our neighbours, even a scorn and derision to them that are round about us. The Reason is, They think to flourish without controlment, and to be reverenced, and to have rest when they are dead, which during their life, they think and know that they shall not have, as they expected. Esth. 3.5. And when Haman saw that Mordecai bowed not the knee unto him, nor did reverence unto him, than he was full of wrath. Use. 1 The Use is: First, that bloody cruelty being the property of the wicked, that we labour with ourselves that it be far from us. Use. 2 2. Use. To look for all mischief from the wicked, that they can accomplish against us. Psalm. 25.2. Let not mine enemies rejoice. Doct. 4 4. Doct. Though the wicked do always hate the godly, yet they will often dissemble friendship, & show forth their malice, only when they have opportunity thereunto. Psalm. 5.9. For there is no constancy in their mouths, within they are vain corruption, their throat is an open sepulchre, and they flatter with their tongue. Amos 1.9. Thus saith the Lord, For three transgressions of Tyrus, and for four, I will not turn to it, because they have shut up the whole captivity in Edom, and have not remembered the brotherly covenant. The Reason is, Because they are wise in their own generation, Luk. 16. and can wait their best advantage. Use. The use is, To teach us, First, never to trust the fair words of a profane man, but so to behave ourselves, that we shall beware of him. Text. Let not mine enemies rejoice over me.  
Doct. 5 5. Doct. If we fall, and our enemies rejoice over us, it is the Lords doing. The 1. Reason, He is almighty, and doth all things (although evil be of Satan and man.) The 2. Reason. He hath the dominion of all creatures. Use. The Use is, to teach us, First, to learn to fear him, and obey him, especially in whose favour nothing can hurt us. Secondly, that in all afflictions we look up, and lift our souls to him that striketh, and examine ourselves what cause we have given him. Thirdly, to seek reconciliation with him by prayer and repentance: so shall the means that are against us, be employed for us, as Hamans' gallows for Mordecai, which God changed, that he himself was hanged thereon, and his 10. Sons, Esth. 10. Goliahs' sword cut off his own head, 1. Sam. 17. Text, vers. 3. So all that hope in thee, shall not be ashamed: but let them be confounded that transgress without cause. (Paraphr.) And surely thou wilt not suffer them that depend upon thee, to be put to shame: but rather must these faithless persons that persecute the innocent, be brought thereunto.  
Doct. 1 1. Doct. An assured hope of deliverance grounded upon God's promise, is the only cause of the patience and humility of God's children in their troubles. The Reason is, First, because the corruption of man's nature being of itself wayward, cannot take afflictions patiently, without supernatural help: therefore we say, Without Hope the heart would break. Secondly, where there is no hope, there is no faith; where there is no faith, there is no patience. Thirdly, else the damned might have patience; which they have not, as appeareth by their gnashing of teeth. Use. The Use is, To teach us to be careful, to use the means of obtaining hope, and growing in it, praising God for such means we have, and mourning for that we want.   
Psal. 25.3. So all that hope in thee, shall not be ashamed: but let them be part of confounded, that transgress without a cause. 
The 3. part of the first Sermon.  
TWo branches; a Consolation: an Imprecation.  
Doct. 1 1. Doct. God preserveth from shame all that hope in him. The Reason is, Because he hath promised so to do. Psal. 91.14. Because he hath loved me, therefore will I deliver him. Secondly, he hath always in greatest extremities delivered his people. Psal. 22.4. Our fathers trusted in thee: they trusted, and thou didst deliver them. verse 5. They called upon thee, and were delivered: they trusted in thee, and were not confounded. The use is, That as we believe the promises of God in general, so we must believe them to appertain to ourselves especially: otherwise our hope and faith differeth not from the hope and faith of the Devils: for they believe and tremble.  
Doct. 2 2. Doct. God confoundeth often in this life, 
Cain, Babilo. Philistians Egyptians, Haman, daniel's, Sydracs, Misachs and Abednagoes enemies.  always (without true conversion to God) in the life to come, all those, that by persecuting the godly without cause, do transgress his laws. The Reason is, That by persecuting them, they persecute Christ himself. Act. 9.4. And Saul fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? verse 5. And he said, Who art thou, Lord? And the Lord said, I am jesus, whom thou persecutest: it is hard for thee to kick against pricks. Zachar. 2.8. He that toucheth them, toucheth the apple of his eye. Use. The use is, First, to walk in the fear of God, and as members of the body of Christ, seeing he hath so great care of us. Use. The 2. use, Not to be discouraged, although our afflictions by the wicked are long, in the end he will burn the rod. Use. The 3. use is, Let us pray to God to endue us with his spirit, rather to be persecuted, then to persecute the members of Christ, seeing their end is so miserable. job 5.3. I have seen the foolish well rooted, and suddenly I cursed his habitation, saying, vers. 4. His children shallbe far from salvation, and they shallbe destroyed in the gate, and none shall deliver them. vers. 5. The hungry shall eat up his harvest, yea, they shall take it from among the thorns, and the thirsty shall drink up their substance.  

* Simil. Like as a tree thoroughly well settled and deeply rooted, standeth fast, although it be shaken with wind: even so it seemeth, that after God hath once planted the wicked, their reign is for ever.  But forasmuch as oftentimes the kickers against GOD do prosper, and are well at their ease, here is mention made of their estate, notwithstanding that men esteem them happy to the worldward. Eliphas saith, that when he saw a foolish man in prosperity, he judged not, as men commonly do, which is: This man is happy, he is blessed of GOD: but knew by and by, that the end of him shallbe evil, and that he shall be punished even in his offspring. God doth oftentimes utter such kind of sayings, to turn us from the false opinion which we may conceive, when we see them not punished out of hand, that run into such excess of wickedness, but rather to our seeming are favoured of God. I know what the common opinion is; for we esteem of things as they may be seen by the eye, & our mind wadeth no further. If God lift up his hand, and execute any justice that may be seen, scarcely will men vouchsafe to regard it. But if he wink at things, and tarry patiently for the sinners, we think him to be asleep, and that he governeth not the world, but letteth all things go at random, without any mind to remedy them. See how blockish we be. But God showeth us, that the wicked persecutors cease not to be cursed even in the midst of their prosperity, & that we need not to spite them for their happy success, as they term it: For they must be doubly punished: so that it were far better for them that they were miserable, because they shall pay over-déere for their pleasures.  
And behold also why I said, that it behoveth us to mark well these sentences, both of my text, which is, They shallbe confounded that without cause persecute the Saints of God: as also, I have seen the foolish well rooted, and immediately or suddenly I cursed his habitation. Because both contain a profitable lesson, and because the Prophet David, in this his prayer to God, saith, Let them be confounded, that transgress without a cause. In which words he cursed his persecutors; not so much for that they were his enemies, but in persecuting him, they foolishly kicked against the pricks, that is, against Christ himself. And Eliphaz calleth them Fools, that are wicked, though they have taken root: and presently, He hath cursed his habitation: which both are to be understood in one sense. I purpose (God willing) the longer to persist in this necessary point, both to consider, in what sense the wicked persecutors, although flourishing in this world for a time, may be said to be fools, as also, how cursing of them may not disagree to the commandment of our Saviour Christ, Bless, 
Math. 5.  I say, and curse not. For the first: That we may the better profit ourselves by the doctrine herein contained: First, it behoveth us to note, that this word, Fool is here, 
jere. 5. Mat. 23. Gal. 3.1.  and in divers other places of the sacred Scriptures, put for those, that in their prosperity and persecuting regard not God. For although the world accounteth them wise men, which can skill well to deal for their own profit, and can shift their matters cunningly (as they say) the holy Scriptures tell us, there is none other wisdom, than the fear of the Lord. Then, if we lift up our souls, and cast up our eyes fast fixed on GOD in the heavens, so as we direct our life according to his will, and put our whole trust in him, as David in this and divers other Psalms, diversly protested he did, to have by Prayer recourse to him for succour, behold, the same is our true wisdom. And here we see why Saint Paul saith, that such as are learned in the Gospel, are perfectly wise. Col. 1.28. Whom, that is, Christ jesus, we preach, admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ jesus. Therefore the glorious Gospel of jesus Christ our Saviour, is called wisdom, for that there we find, how to order our whole life without missing or erring.  
Although then that men be full of subtlety and fine conveyance, and suppose themselves to be very wise, yet must we hold us to that, which the Scriptures teach us, how it is in every whit of it, but folly and vanity: for, for their folly in persecuting the Saints without cause, they shallbe confounded, seeing that the fear of GOD is not in them. I have, saith Eliphaz, seen the Fool taking root, and immediately I have cursed his house. Whereas he speaketh of taking root, he meaneth, that it seemed likely, that his prosperity should be continual, firm, stable, and immovable, like mount Zion, that cannot be removed, but standeth fast for ever.  
If Eliphaz had said, I have seen the fool advanced aloft to great dignity, he had not expressed so much as he doth. For he saith, that he is planted, 
Simil. Nabuchadnezzar, and Pharaoh.  he hath taken deep root, because the despisers of God, haters and persecutors of his Saints, hope to have prosperity always in their sleeve. And like as a tree that is thoroughly well settled, and deeply rooted in the ground, standeth fast, though it be shaken with winds and storms: even so it seemeth, that after God hath once advanced the wicked, they shall reign continually, and their triumphs shall never have an end. But David and Eliphaz, when they saw this likelihood, forbore not to curse the wicked, out of hand, or immediately, as Eliphaz saith: meaning, that they tarried not till there came a change, as we commonly do, who at the first blush, when we see the despisers of GOD to be in their chief ruff, and to have the wind at their stern (as they say) do linger the time, and are, as it were astonished, saying, What will this matter prove to? If we perceive them to fall into decay, than we change our mind: but so long as we see them flourish, than we know not what to say, we be at our wits end. Contrariwise, Eliphaz telleth us, that he was not abashed one whit at the matter, but spoke his mind according to God's holy word. For David and Eliphazes judgements and condemnations here of the wicked, are not of their own heads, or after their own fancy, but they declare, that according as God showeth us, that the wicked shallbe confounded in the end, so they grounded themselves thereupon, and were not shaken therefrom by any temptation. But although they had seen the wicked fly so high a pitch, yet they held still at one stay, saying, They shall come to nought, even to confusion. For even as trees, 
Simil.  though they seem firmly rooted, when great and mighty storms have risen, they have been cast down and pulled up by the roots, yea, the roots turned upwards, yea, utterly consumed and burnt to ashes: Even so the wicked, although they seem by their friends, riches, alliances and assistances, to be so firm as mount Zion, yet the Lord in his justice, that no flesh should glory in her own strength and power, hath sent the storms and winds of his displeasure and indignation, hath cast down, overturned, and utterly consumed the wicked. Now we see in effect what David meaneth, whereas he saith in his prayer to God, Let them be confounded that transgress without a cause. And let us apply this lesson to our own use, that we may know how agreeable it is unto us. True it is, that we have not to do with condemning of other men: 
Mat. 7.1  for it standeth every man in hand, rather to look into himself, and that is the thing whereunto every one of us must apply his endeavour: for they that so rashly judge others, forget themselves, and GOD will not spare them, though they flatter themselves; they must be fain to come before their judge, who will handle them rigorously, because they overslippe themselves so much in their own faults. Let us note then, that our minds must not gad here, and there, to seek out the evil that is in others: but every man must enter into himself, and examine his own state and life, and when we find any fault in ourselves, we must condemn it.  
Furthermore, where David cursed his persecutors, in saying, Let them be confounded that transgress without a cause, who are wicked and despisers of God: it is not to yield such authority or pre-eminence to us, as of ourselves. How is it then? First of all, if the wicked persecute or trouble us, so as they do us any annoyance or wrong, we imagine that GOD hath given us over, and that he careth no more for us; & hereupon we be tempted to conceive a grief, as though we had lost our time by walking in singleness and uprightness, saying, How now? I looked that God would have succoured me at my need: yea, I have served him, and I have put my trust in him, and yet he suffereth me to be tormented to the uttermost: I find not relief when I pray unto him, he seemeth as though he were deaf.  
We see here a very troublesome temptation, when GOD seemeth to make none account of succouring us, at such time as men misentreat and persecute us. And therefore to comfort ourselves withal, we must practise this lesson in all our troubles & encumbrances, which is, that although the wicked be in their triumph to day, so as they set their foot upon our throat; it is not for that God hath forgotten us, or for that he will not send us remedy for it in the end: But let us wait with patience, and we shall find the issue to be such as God hath promised; that is to wit, that he will regard us with mercy. Now, when we see what profit redoundeth unto us by cursing, that is, by marking by the Scriptures, how God curseth the wicked, we shall perceive, that there is nothing but unhappiness in their state throughout. But let us proceed yet further. 
Psal. 73.  When we see the wicked to have a better time than the good men, the dear children of God, when we see them crafty and politic, when we see them triumph, when they seem to be exempted from the common miseries of this earthly life; 
Psal. 37.  I say, when we see this, we be vexed, & know not what to say, nor what to think: for it seemeth, that it were better for us to give ourselves to lewdness, then to good, forasmuch as to our seeming, God setteth no better order in the matters of this world. But to the intent we be not provoked to do amiss, we must take this for a Conclusion, that is, that when the despisers of God, the persecutors of his saints, seem to be kings and princes, so as they take their pleasure, and glory in their estate, yet they cease not to be accursed. True it is, that this accursedness appeareth not at the first day; for it is secret, but it must have leisure and time to show itself. And on the other side, we must behold the thing, although it cannot be seen with our eyes, yet we must behold it with our faith: because God hath spoken it already with his own mouth, we must stick unto it which he saith. It is the self same matter that the Psal. 37. and 73. do entreat of.    

The second Sermon upon the 25. Psalm, the 4, 5, and 6. verses.  
4. Show me thy ways, O Lord, & teach me thy paths. 
The Paraphrase, that is:  
GRant, O Lord, that I may understand in these so great perplexities and extremities, what way thou appointest thine to walk, and what paths thou appointest me to tread.  
Doct. 1 1. Doct. The Saints of God, having most knowledge of the will of God, and of his laws, yet have most desire to be instructed therein. The first reason is, They only see their own wants and ignorance. The second Reason is, They only long for the performance thereof. The third Reason is, Unto them it is sweeter than the honey, 
Psal. 19  yea, than the honey comb: for they only have by the spirit of GOD, the taste of the sweetness thereof. As for the wicked, no marvel though they desire not the knowledge of the ways of God; for unto them it is a burden heavy to bear. For as a burden laid upon the shoulders of an unwilling man, 
Simil.  is therefore grievous unto him, because he with an unwilling mind beareth the same, yet the same burden, laid upon the shoulders of a willing man, is to him not heavy, but light: even so, the Laws, ways, and paths of GOD, are to the children of God easy, but to the wicked heavy: for they bridle the lusts of the flesh, they teach mortification, God's anger against sin, and whatsoever is contrary to the corrupt will of flesh and blood. Use. The Use is, that we use all the means which GOD affordeth us for the attainment of the knowledge thereof: as the hearing, reading, and meditating therein day and night.  
The cause that moved the good Prophet and king David, Psal. 1.2. thus to pray to God, To teach him his paths & ways, that he might walk in them, may be gathered, to proceed from a desire that he had to expostulate with God, why he, serving God day and night, and that not without cares, should be in such great miseries; as persecutions by outward enemies, sickness, inward temptations, and such like: whereas the wicked were freed from these miseries oftentimes, although not always. He upon better consideration perceived, that it proceeded from ignorance of God's laws, paths and will: and therefore he prayeth for understanding of his way. Then, do we lack wisdom? 
jam. 1.  Let us crave it of him which is the wellspring of it, and giveth it without upbraiding. For God dealeth not niggardly with us, as men do, who when their goods are diminished, are grieved if they be much called upon. It is not so with GOD: for he never ceaseth to do us good. Therefore let us learn to offer ourselves to him when we want wisdom, and let us not doubt, but he will give us as much as is necessary for us, if we hear, read, meditate and practise his holy word. And this doctrine is exceeding necessary for our behoof. For what hath been the cause of so much corruptions in Christendom, but for that the ways, paths, laws, will, & word of our good God have been perverted and embased, wrested, and mingled with the filthy dung of man's wisdom? but because men have been desirous to be overwise, as though God had not been well advised, but they must set him to school to them? When men presume to put forth their own inventions, & to say in the service of God, This must be good; and, That must be done; &, Such a thing must be remedied: After what sort? After their own fancy. And had not GOD foreseen it? How cometh it to pass, that he did it not before? We see what God saith and thereunto must we hold us. He will have us to hold all things for good and holy, which he speaketh. And mark, men will step in. And why? They could not find in their hearts to do him so much wrong, as to say, he is scarce well advised, and that they themselves are wiser than he.  
But we shall know this matter, by taking of a matter that is easy to be understood, which is, that the Pope hath gone about to divide those things which GOD hath joined together, that is to wit, he hath bereft the people of the Cup in the Lord's Supper, and taught them, that they must content themselves with one kind, namely, with the host, as they call it, and that the Cup served but for the Priests to sing Mass withal. And what are his allegations? Oh, there would be many inconveniences. True it is, that all those inconveniences are grounded upon beastly superstitions, to make men believe, that wine is no more wine, but that it is turned into the blood of our Lord jesus Christ. Then mark here his allegation. O (saith he) there would be many inconveniences, if the Cup should be given to all the people, it were better that the Priest should drink in the behalf of all the whole company. To be short, it is all one, as if he said, We be wiser than God, we see things that he saw not, & therefore we must provide for them. After what manner? By putting away the ordinance of jesus Christ. Behold, our Lord jesus Christ saith, 
Mat. 26.27. Mar. 14 13.  Drink ye all of this Cup. He saith expressly, Drink ye all. Behold, the Pope cometh, & cutteth of that word, saying, It is true, that that was the ordinance of jesus Christ. But we have not taken away the wine without great reason; it is to provide for inconveniences. I have thought it good to have it so. And what shall we say of the Son of God, who is the infinite wisdom itself, and the light of the world? Did he see nothing in making this institution? We see then, that men overshoot them without all measure, when they consider not, that the works of God are brought about by infinite righteousness and wisdom. Then let us hold us there, and follow the way and paths he showeth us, & appointeth us to walk in, and not fear that we shall err, if he once show us his will, and we suffer ourselves to be governed quietly by it.   
Psal. 25.5. Led me forth in thy truth, and teach me: for thou art the God of my salvation, in thee do I trust all the day. 
The 2. part of the second Sermon.  
The Paraphrase.  
THe sense is, Guide my steps, O Lord, in the truth of thy promises, which never fail: teach me patience in this & all other mine afflictions: Guide me, that I desire no revenge, that I practise no unlawful means to escape out of danger: for thou art he alone, O my God, of whom I daily and continually look for my deliverance.  
Doct. 1 The 1. Doctrine. It is the property of the godly, in their afflictions, to pray to God to guide them in the truth of his promises. The Reason is, Without the assurance of them they murmur, nay, use sinister practices to escape out of danger. The 2. Reason is, By them they are stayed and comforted, patiently to bear the rod of God's correction. Use. The Use is, That we always call the promises of GOD to mind which are taught us in the word, so shall we be quiet, when others rage; so shall we not revenge, when others seek revengement; so shall we with patience possess our souls, when others shall despair; so shall we trust in God, when others make flesh their arm; so shall we seek for lawful means to escape, when others shall unlawfully, & therefore unprofitably shall seek to law to avoid danger.  
We must hold therefore a general rule, that our trust must be upon the promises of God. And now let us consider what God promiseth. God saith, 
Ps. 118.1, 2, 3, 4.  that if he hath thought upon us to day to favour us, he will not forget us to morrow, but we shall be helped by his hand all our life long. Psalm. 89, 28. My mercy will I keep (saith God) for him, that is, David, for evermore, and my covenant shall stand fast with him. Behold what his promise is. Then may we well assure ourselves, that GOD will always keep us, and that by means thereof we shall not be in danger of falling into decay. 
Psal. 23.  But yet herewithal we must make our account, to be subject to fall into many inconveniences. For our gracious and loving father saith not, that he will keep us, as it were shut up in a mewe, that we should see none adversity, nor be acquainted with any trouble, but be in continual joy and felicity; he promiseth us no such matter: but only, that he will aid and secure us in all our necessities. Wherefore it behoveth us to understand, that God will exercise us with many adversities, & that we are subject to the common afflictions of this present life: & that in the mean season it ought to suffice us, that we shallbe aided by him, and that we shall not be utterly forsaken. Seeing the case so standeth, let us not sleep when we be in prosperity, as though this state were everlasting, so as nothing could change it. And therefore in presuming so far, we step beyond our bounds. Why so? Our loving good Father telleth us, that we may peradventure suffer many adversities, but he will help us continually.  
Now then, in the mean while we shall fight, yea, & be assailed at all assays. And they that pass their bounds, shallbe punished for their overhardines: yea, the faithful may ever look for strokes, & yet never cease to be quiet, to possess their souls in patience. How so? when we consider the changes & turmoilings of this world, we must needs be careful, & every one of us must prepare himself to receive blows, when it pleaseth God to smite him. But yet herewithal we know, that in our falling we cannot but light upon our feet, because we be held up by the hand of God: nor be utterly oppressed, because he relieveth us. We see then, how we cannot be vexed with exceeding great unquietness, & yet we may be sore grieved in our heaviness, not to withdraw ourselves from God, & to make none account of calling upon him, but to have our recourse unto him. Ps. 25.5. Led me forth in thy truth, & teach me: 
Text.  for thou art the God of my salvation: in thee do I trust all the day.  
Doct. 2 2. Doct. It is the duty of us all, men and women, in our afflictions to pray unto the Lord, that whatsoever shall come unto us by his permission and appointment, that he would not suffer us to fall away from his will, or to be drawn away, either through contumacy, or by any other wicked desire, but rather by the truth of his holy word, he would stay us quieted under his holy obedience. The Reason is, Our own experience doth teach, that when as adversities have darkened our senses, how hard a thing it is, in that darkness to discern what we should follow & take in hand. And if this demonstration was so necessary for David, so holy and worthy a Prophet, endued with so excellent a light of the knowledge of God's word and holy will: what shall become of us, unless the Lord drive away that great and palpable darkness which we have in our afflictions, lest that it darken the sight of his light? Use. The Use. Let us therefore always pray unto the Lord, so often as any temptation doth trouble us, that his truth may shine before us, lest we taking evil courses, run astray from his wil Wherefore let us shut our eyes, when things go contrary to our liking, & let us only settle ourselves upon this point, to say, O Lord, thou art righteous, & I will by the assistance of thy holy spirit, be contented with thy righteousness, for so the truth of thy holy word teacheth me, until thou make me to enter into thy sanctuary & there perceive why thou orderest the state of mankind after the sort. Truly if I should follow mine own fancy, as it is in these mine afflictions, being dazzled therewith, I should murmur; yea, & repine against thee, to see how things are confounded here. O Lord, teach me & instruct me with thy truth, that thou governest the whole world in wisdom & righteousness; let me confess the same, although I know no reason thereof.  Thou art the God of my salvation. 
Text.  
Doct. 3 The Prophet, by these words acknowledging his salvation from the Lord, teacheth us, that the former benefits received of the Lord, should be unto us motives of his continual savour to be undoubtedly persuaded. The Reason is. It is not only his usual custom, but his nature so to do: For, for this cause he undertaketh the delivery of his servants, and relieveth their necessities, that he might still continue his grace towards them. Let us therefore know, that whom the Lord loveth, he loveth to the end. So long as we know not whether the Lord loveth us or no, we must needs fear, and with Adam shun his presence, as much as is possible: So as you see, in what case the wretched creatures are, which have no taste of God's goodness to trust in him, that they might comfort themselves. Therefore let us mark well, that it behoveth us to be persuaded of God's love towards us, that thereby we may conceive such trust, as we may present ourselves unto him, and be well assured, that our sovereign good is to answer him, that is, not to hide ourselves from his sight, but to be always willing to be guided by his hand, so as we desire nothing, but to be under his hand, and at his direction. 
Psal. 95.67.  Let us consider, that we are the works of his hands. For the thing wherein we may settle our trust, that we be acceptable unto God, is, that he hath created us, and that we be his people, and the sheep of his pasture. Then must we not pretend to be loved at God's hand for any deserts of our own, but because he seeth that we are his workmanship, and his people and sheep. Thus in Esay and the Psalms. 
Psa. 131 8. Esay. 64.8.  Lord, thou wilt not despise the work of thy hands, thou wilt not forsake that which thou hast begun, without finishing it. How be it, we must not look only to our first creation; for the hope that we shall have thereby, will be very slender, because the Image of God by Adam's sin, is, as it were, blotted out in us. But for as much as God, of his infinite mercy hath renewed us, and in jesus Christ our Lord hath adopted us to be his children, and imprinted his Image again in us: therein also chiefly we be his workmanship, and may boldly with reverence call upon him, and assure ourselves that he will not shake us off, but that we shall be welcome to him. It followeth: 
Text.  In thee do I trust all the day.  
And because it is expedient, that our trust should be answerable to his goodness therefore the Prophet saith, that his hope was continually in him. Doct. 4 4. Doct. The goodness of God towards us, must cause us continually to trust in him. And this is the property of faith: among our greatest troubles to have respect to GOD, to trust in him for our delivery, and not to seek sinister means for it, and, as it were, with a still and calm quietness to rest ourselves in his promised help and assistance. Moreover, that the remembrance of his benefits might the better feed and sustain our hope, let us learn to call to mind his former benefits bestowed upon us. When we be heavy and sorrowful, the only remembrance of God's benefits must cheer us, or at the leastwise assuage our miseries and griefs, so, as if any adversity pinch us, and we bethink ourselves of the great number of benefits that God hath bestowed upon us, the same must assway our sorrow. And seeing the case standeth so, no afflictions ought to make us to forget the knowledge which we have of God's benefits and graces: For whatsoever miseries we endure, yet ought we to acknowledge for a great mercy of God, that we are made reasonable creatures, that we bear the Image of God, that we are cherished and maintained, to the end we may know God to be our Father. David saith, 
Psal. 22.10.  Lord, thou didst draw me out of my mother's womb, thou hast showed thyself to be my GOD, before I could know thee or call upon thee. David did set this before him, purposely to render thanks unto GOD, to trust in him, and to sing unto his name in the midst of his sorrows; afterward he established himself, in good hope for the time to come, not doubting but God regarded him still with compassion, considering, that divers times, yea, at all times before, he had showed him so gracious & pitiful towards him. Let us lift up our minds aloft to yield him his worthy praise: and moreover, let his benefits serve for spurs unto us to trust in him, not doubting, but that he will show himself the same hereafter, whom we have felt him heretofore.   
Psal. 25.6. Remember, O Lord, thy tender mercies, and thy loving kindness: For they have been for ever. 
The 3. part of the second Sermon.  
THe sense is: So many, great and grievous are mine afflictions, that thou appearest to me, as though thou hadst utterly forgotten thy former tender mercies, and loving kindness, which not only of long time, but for ever before time have been. Wherefore, O Lord, I beseech thee of thy goodness remember them, so that I may feel them, in delivering me from all my miseries which now I suffer. Doct. 1 1. Doct. Remember. When afflictions lie heavy on the shoulders of the children of God, they cause them many times to think, that the Lord hath utterly forgotten them. The Reason is: For that no man's faith is so firm at all times, 
Psal. 77.  but in afflictions sometimes he shall have such motions, seeing that no man hath perfection of regeneration, nor at all time's fullness of faith. The Use is, to teach us to strive with ourselves against this temptation, & assure ourselves, that although the Lord seemeth as though he were asleep, 
Math. 8.  yet he that keepeth Israel, doth neither slumber nor sleep. 
Esay.  Although a mother should forget her own child, yet will the Lord never forget those that are his.  

Text.  Remember, O Lord, thy tender mercies and loving kindness. Doct. 2 2. Doct. The godly neither can, nor will look to escape destruction by any other means, then only by the mercies of the lord The Reason is. 
1. King. 20. Benhadad. 31. Kings with their train.  Vain is the help of man, or any other means whatsoever. The Use is. First, to fear and tremble, that we fall not into God's displeasure, but to seek especially for his mercy, esteeming it above our lives, or any earthly thing that we can desire. 2. Use. To acknowledge, that it is of God's mere mercy and abundant kindness, that we live; and to praise him daily for it. Doct. 3 3. Doct. The tender mercies and loving kindness of the Lord are sufficient to deliver his children from all the punishments that they can fall into. 1. Reason. They are infinite, as his majesty is. 2. Reason. Else none should be saved, seeing there is none other means of salvation. The Use is: First, to take away from our minds the vain confidence in any creature; as Angels, men, horses, or any other thing whatsoever. 2. Use. Confutation of Popery, which standeth upon works for deliverance (at the least) from the punishment of sin. Secondly, it confirmeth us from despair, 
Heb. 6.19. Text.  seeing the Lords mercies are an anchor both sure and steadfast.  
For they have been for ever.  
Doct. 4 4. Doct. Although by our afflictions which we suffer, God seemeth to forget us, yet seeing he hath showed mercy towards ourselves and others, and that for ever, before time, so must we still be persuaded, that he will never forsake those that are his. The 1. Reason. For he is not as man is, that is, changeable: but GOD is immutable. The 2. Reason. His gifts are without Repentance. The Use is, to teach us, although the goodness of God lieth, as it were, buried, yet it is not extinguished; although it show not at self, but seemeth, as it were covered in the ashes, yet in time it will show itself: And therefore let us in all our miseries and afflictions beseech his majesty, of his tender mercy, and immutable goodness, so to remember us, that we may be delivered from all inconveniences, and promise and purpose amendment of our lives, with further praises of his holy Name for his mercies.    

The third Sermon upon the 25. Psalm, the 7, and 8. verses.  
7 Remember not the sins of my youth, nor my rebellions, but according to thy kindness remember me, even for thy goodness sake, O Lord. 
The sense is.  
O Lord my God, although mine enemies, maliciously and without cause, vex and persecute me, yet I acknowledge, that both the sins which in my youth I have committed against thee, as also the sins and rebellions, which ever since to this day I have done against thy divine majesty, are the cause of this mine affliction; which I humbly pray thee, of thy kindness and goodness sake to forgive me; then shall I be delivered from this great misery and affliction: for thou hast promised to save all them that call upon thy name for the remission of their sins.  
Remember not the sins.  
Doct. 1 1. Doct. In vain do we pray to God, to be delivered from our afflictions, except we pray for the remission of our sins, both of our youth and all other afterward committed by us. The 1. Reason is. There is no hope for us to obtain grace, except the Lord be merciful unto us: and how doth he love us, except we be first reconciled to him, and that by our Saviour Christ jesus, and our confession and repentance of our sins? Use. The Use is therefore, to teach us, in all our afflictions to acknowledge our sins to GOD only, seeing he is gracious and favourable to all his.  
Doct. 2 2. Doct. It is necessary for God's people, in their prayers to God, to make unto him only a free confession of their sins. Psal. 32.5. Then I acknowledged my sin unto thee, neither hid I mine iniquities: for I thought, I will confess against myself my wickedness unto the Lord; and thou forgavest the punishment of my sin. Selah. Dan. 9.5. We have sinned, and have committed iniquity, and have done wickedly: yea, we have rebelled, and have departed from thy precepts and from thy judgements. Nehem. 1.6. I pray thee, let thine ears be attended, and thine eyes open, to hear the prayer of thy servant, which I pray before thee day and night, for the children of Israel thy servants, and confess the sins of the children of Israel, which we have sinned against thee. The 1. Reason is: Else we obtain no forgiveness. Secondly, Else we have no assurance that we have repent, seeing confession doth always accompany repentance. Thirdly, Otherwise we cannot rightly and thoroughly condemn ourselves, and clear the Lord for punishing us. Fourthly, By the confession of our sins we are the more humbled, and the better prepared to prayer. The Use is: First, to reprove all them that justify themselves, like the proud Pharise, and offer up their own works, as the Papists do. Secondly, to reprove them that will not bear sharp rebuke for their sins, nor be contented to be censured by those means, that God hath prescribed by his word for the same purpose. Thirdly, it teacheth us to love them that admonish us often, and reprove us sharply when we have offended, esteeming them our dearest friends, and avoiding them that flatter us; Levit. 19.17. Thou shalt not hate thy brother in thine heart, but thou shalt plainly rebuke thy neighbour, and suffer him not to sin. Math. 18.18. Whatsoever you bind in earth, etc. seeing it is the means to bring us to this confession, which is so necessary.  

Text.  Remember not the transgressions of my youth, nor my rebellions.  
Doct. 3 3. Doct. True repentance worketh in us earnest and hearty prayer. The Reason is. First, In it we see our miseries in ourselves, and what need we have to seek to GOD for help. Secondly, It assureth us of God's love to us, and readiness to hear us. Thirdly, It encourageth us to call on the name of the Lord, who in our conversion hath given us experience of his unspeakable mercies. The Use is, to teach us, to be as diligent to perform this prayer aright, as we are desirous to prove to our own hearts that our repentance is unfeigned.  
Doct. 4 4. Doct. All our prayers are to be made to God alone. Psa. 50.15. Call upon me, etc. Rom. 10.14. How shall they call upon him, of whom they have not heard? The 1. Reason. It is he only that can grant us our request. Secondly, We are not commanded in the holy Scripture to call upon any other; and therefore if we do, it is not of faith, and consequently it is sin. The Use is: First, to reprove the dotage of the heathen, that prayed to the Sun, Moon, and Stars; and of the Papists, that pray to Angels and Saints. Secondly, to teach us to make all our prayers to GOD alone, in the name of his Son Christ, for such things as he hath promised in his word, and in such manner as he hath prescribed.  
Nor my rebellions. 
Text.   
Doct. 5 5. Doct. It is rebellion against the Lord, to despise any of his laws, although all human laws should approve us therein. The 1. Reason. 
Reu. 19.16.  God is King of Kings, and will be served without exception. Secondly, Else God should yield unto men. Thirdly, We are to obey men only in the Lord, and no further. The Use is: First, to reprove rulers, that require obedience of their subjects to all their own decrees, not regarding whether God be disobeyed thereby or no. Secondly, to reprove them that pretend man's laws, to excuse themselves in their sins: as in the breach of the Sabbath, contentedness with the dumb ministery, putting of money to usury. Thirdly, it teacheth us always to hold this both in judgement and practice: It is better to obey God, than man, Act. 5.29.  
Doct. 6 6. Doct. It is our duty, so often as the Lord shall terrify us with his judgements, not only to mourn, sigh, and lament, but to repent us, not only for our former sins committed in our youth, but all other sins since, which we can either call to mind, hidden, or unknown. The Reason is. The Lord may lay them all to our charge. The Use is, that we never flatter or struck ourselves in our vices, but narrowly pry into them; not into others as hypocrites do, but into our own; not to espy a moat in our brother's eye, to cloak our hypocrisy; but to pull out of our own eyes, not only the beams, but even the very moats therein.  
But according to thy kindness remember me, even for thy goodness sake, 
Text.  O Lord.  
Doct. 7 7. Doct. The children of God expect remission of their sins from none, but from the mercy of God only. The Reason. Sin provoketh God's anger, which is infinite, and cannot be satisfied by any that is no more than a creature. Secondly, The Scriptures make the Lords mercy the first part of our righteousness. Psal. 32.1. Blessed is he whose wickedness is forgiven, and whose sin is covered. The Use is, To confute them, that think they have it in their own free will to be saved. Secondly, To confute them, that think to obtain heaven by their merits. Thirdly, To reprove them that seek for the Pope's pardons and Indulgences, seeing it is the Lord, of his mere mercy, that doth pardon us our sins.   
Psal. 25.8. Gracious and righteous is the Lord, therefore will he teach sinners in the way. 
The sense is.  

The 2. part of the 3. Sermon.  I Doubt not at all of the remission of my sins, neither yet hereafter to lead an holy and innocent life, seeing I consider and weigh the great goodness and gracious bounty of the living Lord, as also his righteousness in performing his promises, which among others are, that he will pardon the sins of the penitent, and direct the way of the ignorant that desire to lead an holy and godly life. Gracious and righteous is the Lord, being no prayer, as also the other two verses following, but a meditation between the prayer in the verse before, and the verses next after them, we have to learn generally this profitable doctrine.  
Doct. 1 1. Doct. It is the duty of all that pray to GOD, seeing the malice of Satan, who seeketh to make us quail in them, as also the weakness of our corrupt nature for persevering fervently & zealously in it, to use all the good means that possibly we can, Simil. 
* Even as fire had need of wood or the like matter to maintain it: as a torch requireth wax to continue it. Even so meditation in the mercy & righteousness of God, is necessary to stay our Zeal in Prayer.  but especially to meditate upon the goodness and righteousness of the Lord, in keeping his loving promises, that thereby our prayers may be more zealous and fervent.  
The 1. Reason: Our experience teacheth us, that it is an hard and difficult matter, to hold on zealously therein.  
The faithful perceive in themselves, except they be stirred up with new pricks, that they shall languish in their Prayers; so corrupt is our nature, so weak in good things, so malicious is our enemy Satan also, to cause, if it be possible, our prayers not to be fervent. The use is: When we feel ourselves so weak in Prayer, that we begin to languish, that we presently meditate on the goodness and righteousness of God: so shall we come the better prepared to Prayer, as David was.  
Gracious and righteous is the Lord, therefore he will teach sinners in the way.  
Doct. 2 The 2. Doctrine. God teacheth sinners in the way of godly life. 1. Reason. He is gracious; for he hath mercy on whom he will, Rom. 9 2. Reason. The Lord is righteous: he keepeth his promises. Use. The use is, To teach us to acknowledge, that our regeneration, sanctification, repentance, mortification of the flesh, vivification of the spirit, conversion, humility, love, patience, and all other gifts, are not of ourselves, but are proceeding from the goodness, love, and mercy of God towards us.  
Use. 2 2. Use: It confuteth the Papists distinction of Gratia operans, and Cooperans. 
Gratia operans & cooperans.  Bellarmine Cap. 2. thus doth define and distinguish them. Gratia operans est, quae facit ut velimus: that is, It is the working grace, which maketh us to will that which is good. Gratia cooperans, quae facit, ut quae voluerimus impleamus: that is, Helping grace, or grace working together with us, is that, which causeth us to fulfil or do, that which we will or desire. This then is his mind, that God only worketh the beginning of every good action, that is, the consent of the will; but the accomplishment of the action is not only of God, but he worketh together with man. The jesuite would illustrate his matter with this similitude. As if it were expedient for a man to sail into the East countries, and yet he is unwilling: his friend cometh, & persuadeth with him, & provideth things needful for the navigation, as money, victuals & such like: though his friend may say, I only was the cause that he took this navigation in hand, yet can he not say, that I only carried him to that place, but helped him only. So (saith he) God only worketh the beginning of any action, by persuading the will, but he is helping only & assistant to man in the finishing thereof, Lib. 1. de gratia, cap. 14. 1. Reason. This similitude is very insufficient, & the things here compared together, are altogether unlike: for what presumption is it, to match the works of man, with the power of God? First, man draweth only by persuasion, he hath no power over another's heart: but God is greater than our heart: he doth not only apply persuasion unto it, but bendeth & turneth it, as August. de correptione & gratia, cap. 14. Deus magis habet in potestate hominum voluntates, quam ipsi, suas. GOD hath greater power over the wills of men, than they have themselves. Secondly, all the helps that man provideth or ministereth for any action, are external. But God is aiding, and assisting every where by his power, and worketh mightily in the inward man. We see then the insufficiency of this similitude. Secondly, although it were a meet and fit comparison, yet we know that similitudes prove not; no more doth this: it needeth not therefore any large confutation.  

Gratia operans et cooperans vel adinuans.  This Distinction of Grace, that it should be sometimes the principal, chief, and only working cause in man, and another while, but aiding, and assisting only, and that man should be joined with God as a fellow worker in any good action, is a blasphemous doctrine. That the will of man worketh together with Grace, as it is Causa phisica, a natural cause of such actions as are wrought by man, not respecting the quality and goodness of them, but the work only, we deny not: but the grace of God only is Causa moralis, the moral cause of every good action. As they are but actions and operations, so they proceed from the will of man: but as they are good or commendable, so they are the works of God. God worketh the will & the deed, Phil. 2.13. As he worketh the will, so also he worketh the deed. The will God only worketh. Ergo: Again, 
1. Cor. 15.28.  That God may be all in all. But God should not be all in all in every action, if man should be joined as a fellow worker. S. james saith, 
jam. 1.17.  Every good and perfect gift is from above. Ergo, no good gift nor work is from below, that is, of man, either in part, or in whole. Our Saviour Christ saith, Without me you can do nothing. Of which words Augustine writeth thus. Non ait, 
August. contra Epistolam Pelagii lib. 2. cap. 8.  Sine me difficile potestis facere: aut, Sine me nihil potestis efficere: sed, Ne facere quidem. He saith not, Without me you can hardly do any thing: or, Without me you cannot finish any thing. But, You are not able to do it at all. But if so that in any good action God should work part & man part, then might man work somewhat, that is, his part without God's help. As, if God do but help to work, what is that else, but to give power more easily only to work? As though man without that help, although more hardly of himself might do it. But all this is contrary to that doctrine of our Saviour, Without me you can do nothing.    

The fourth Sermon upon the 25. Psalm, the 9 and 10. verses.  
9 Them that be meek, will he guide in judgement, and teach the humble his ways. 
The sense is.  
THey that are truly humbled in themselves, and repose their whole trust and confidence in the Lord, they shall taste & feel, how gracious a father he is to his children. Therefore judgement and way, signify none other thing, than the government, whereby he showeth himself as an excellent good father to his children.  
Doct. 1 The 1. Doct. The poor in Spirit only are directed by the Lord, to have a right judgement in all things that concern the glory of God, & the salvation of their souls. The Reason is. God resisteth the proud, 
1. Pet. 5.5.  & such as are wise in their own conceit. Deck yourselves inwardly in lowliness of mind: for God resisteth the proud, and giveth grace to the humble. Math. 13.11. And he answered & said, Because it is given to you, to know the secrets of the kingdom of God. The use is: That we pray to God, to give us his spirit of judgement of the works of the Lord. And first of his word. Let us consider how gracious the Lord is to them that are meek: to them he will open his judgements, which to the proud are secret & unknown, as to the Papists & many others. A foolishness of self estimation, of self-wéening of ourselves that we are of some value, is so rooted in man, possessed with the spirit of pride, that it is very hard to bring them, even us regenerate, to a right understanding of our own wants, so as we might be clear from all pride & presumption. Concerning the doctrine of Election & Reprobation. Whereas the Apostle knew, that flesh & blood would dispute, Why should God elect some, & refuse other some? Rom. 9.20. he answereth, But O man, what art thou which pleadest against God? Shall the thing form, say to him that form it, Why hast thou made me thus? vers. 21. Hath not the potter power of the clay, to make of the same lump, one vessel to honour, and another to dishonour? And this he setteth down, after that he had alleged the objections, wherein men think themselves to have a fair colour to dispute against God, and to demand, why he should destroy those whom he hath created, & why he should put difference between one and another, without knowing any causes, so that the one should be loved, the other refused? Therefore whensoever any such temptation hath taken hold on us, let us pray unto GOD, to make us lowly and poor in Spirit: then shall we have a right judgement of his secret mysteries and wonderful works. When we treat of God's word, every man almost falleth to it at adventure, and every one shoots out his verdict, as though they reasoned but of moonshine in the water; so unreverently we speak thereof. The things therein contained, be such as pass all man's understanding: and yet notwithstanding it is manifest, that some are bold to treat of God's high mysteries without reverence; which ought to ravish our wits to wonder at them; which with all fear & trembling we ought to honour. I say, we are bolder to babble of them, then if a man spoke of a matter but of 5. shillings value, or of some trifle, I know not what. And what is the cause thereof? but that men have not considered, how God hideth & overcasteth his own secret determinations, & hath in his holy Scriptures uttered unto us his will, whereunto it behoveth us to be subject. We see on the one side how the Papists blaspheme God, wresting, falsifying, marring, & corrupting the whole holy Scripture, so that they spare not to scorn God & his word. And why: They never knew what it is, to have a right judgement in Gods will & word, they are possessed with the spirit of pride: the spirit of sound judgement is far from them; they scorn at our answer, when to their demand, Who shall judge of the true meaning & sense of the Scriptures, we say, The holy spirit shall, & doth lead not only the whole Church, but every particular & singular member of the Church, into all truth. Campianan ratione Sophismat. Also there are drunkards, which could find in their hearts to subdue God in their fantastical mind. If they were the wisest men in the world, & the best seen in the holy Scriptures, yet shall they be feign to stoop to this point, that God's purposes are above our reach. But they are utterly dull, & brutish; there is neither skill nor reason in them; the wine overmastereth them; they are worse than swine, & yet will needs be Divines, and will control things in such sort, that if a man should now believe them, he should be driven to forge and frame a new Gospel. Let us always know, that whensoever we speak of God, of his works, or of his word, they are high matters. On the other side, what is it, that we can bring forth of ourselves, except we be truly humbled? what is that little that we can conceive in our understanding? Even words without knowledge. Let men put themselves into the balance, and they shallbe found lighter than vanity itself, as it is said in the Psalm. 
Psal. 62.10.  So much the more it behoveth us to mark this doctrine, that there is neither skill, aptness, nor judgement in us, to entreat of God's works or his word, except he vouchsafe by his blessed Spirit to direct us.  
Let us therefore pray unto his divine Majesty, to vouchsafe, of his unspeakable mercy and goodness, to power down his holy Spirit into our hearts, that whereas by the fall of our first parents, our judgements concerning Gods mysteries, his works and word, are corrupted, and therefore have need of direction, that by the same Spirit of truth and judgement, we may be led into all truth and judgement; so shall we judge according to his holy will.  
Let us also mislike ourselves, to the end we may resort unto him, to find the goodness there, which wanteth in ourselves; that thereupon it may please him so to govern us by his holy Spirit, that being replenished with his glory, we may have wherewith to glory, not in ourselves, but only in him.  
And teach the humble his way. 
Text.   
Doct. 2 2. Doct. The Lord will surely teach the humble the way of his gracious favour. The Reason is: Unto him that hath, it shallbe given by him. As the Lord hath given him humility, which is a spiritual gift and grace, bestowed upon the elect only, whom he especially loveth, as a father, Psalm. 103. much more will he cause him to taste of his providence, which extendeth itself in respect of sustentation, not only to the wicked, but to every living creature, be it never so base.  
Use. The Use is: That we magnify the glorious name of our good and gracious Father, who so mercifully causeth us the children of wrath, to become his children by adoption, and assureth us without all doubting, of the continuance of his favour towards us.  
This doctrine of God's favour towards the humble his children, is comfortable to our conscience, and therefore the longer to be urged and taught. Every man naturally seeketh to comfort himself: some by voluptuousness, some by worldly wealth, some by honours and reputations among men, which all are vain. We see after what sort men comfort themselves: namely, by forgetting God. For it seemeth to them, to be a melancholy matter to think upon him. And in sooth, how many are there that will say stoutly enough, We are good Christians? and yet notwithstanding, when they intend to be merry, they drive away all thought of God and eternal life, and not only so, but also offend God of set purpose. After what manner? They cannot be merry, dut in doing evil. Seeing then that the nature of men is such, & that we be attainted with that disease, let us look well to ourselves, and be sure that our mirth shall not be blessed from above, except we be assured of the remission of our sins. Therefore if we have God's favour, and pray to him, therein consisteth true gladness, which is approved of God, is eternal, & will bring us to everlasting salvation. But so long as we know not in what case we are in with our God, nor seek to be reconciled to him, but lie routing still in our own filthiness, the more we desire to be merry, the more we kindle God's vengeance against us, the more we increase still the fire of his wrath, & we plunge ourselves the deeper into his bottomless pits. We see then, that it is more than needful, that it should be showed us, how much it standeth us in hand, to be well assured of God's mercifulness towards us. And that also is the cause why the holy Scripture, when it treateth of giving joy and comfort to us, doth always set before us the favour of God. Isa. 49.13. Rejoice, O heavens, and be joyful, O earth, braced forth into praise, O mountains: for God hath comforted his people, and will have mercy upon his afflicted. Isa. 44.23. Rejoice, ye heavens: for the Lord hath done it: shout, ye lower parts of the earth, braced forth into praises, ye mountains, O forest, & every tree therein: for the Lord hath redeemed jaakob, and willbe glorified in Israel. Isa. 52.1. Arise, arise, put on thy strength, O Zion, put on the garments of thy beauty, O jerusalem the holy one: for henceforth there shall no more come into thee the uncircumcised & the unclean. 
Isa. 60.1.2 3. etc. throughout Luc. 2.10, 11.  to the end of the Chapt. Zach. 9.9. Rejoice greatly, O daughter Sion: shout for joy, O daughter jerusalem: behold, thy King cometh to thee, he is just, and saveth himself, poor, and riding on an Ass, and upon a colt, the foal of an Ass.  
Hereby we are taught, that we must needs be in trouble & unquietness, so long as we know not whether we be in God's favour. True it is, that the wicked will seek means enough to make themselves merry, they ruffle it out, you see, in despising God: but howsoever the world go with them, yet he sendeth them such prickings, and torments of minds, so as they be grievously distressed; and if they dance, it is as Moses saith, namely, that yet nevertheless sin lieth at the door: that is, tormenteth their consciences, & there waiteth for them like a dog that waiteth for his master.  
ye see then, that the wicked may ruffle it out, but yet can they not go out of their doors without gnawing of their consciences, and GOD must still hold them at that bay.  
Therefore so much the more ought we to think upon this doctrine, that we turn not our back unto God, nor bury our sins when we would have peace, but that we always have some promise of GOD to comfort us. And when we see that GOD allureth us to salvation, let us be glad thereof: for than shall our gladness be blessed. And if we have the taste, that GOD is our loving Father, it will sweeten, yea, it will sanctify all our joys: but without it we must needs quail, and there is no other means for us truly and in deed to rejoice: Mark this. Also let us consider, that the only grace of God ought to suffice us, although we have never so many sorrows mixed with it, according as God will exercise us. For he in this our frail life will not send us full joy, so as we may laugh with open mouth, as they say: yet not withstanding, it behoveth us to rejoice in this certainty, that we have him to our good and loving father, and that we shall find mercy with him. Then, if we have this grace to call upon God, and can assure ourselves that the gate is open to us, and that we in the name of our Lord jesus Christ shall have access unto him: I say, if we can have that boldness (not through our own, rashness, but that he hath vouchsafed to open his holy mouth to witness his love to us, which thing he doth, when to us his holy Gospel is preached) then notwithstanding, that many and infinite were our temptations and afflictions, yet he will comfort us, and she we himself as a kind, comfortable, and loving father unto us.   
Psal. 25.10. All the paths of the Lord are mercy and truth, unto such as keep his covenant and his testimonies. 
The 2. part of the 4. Sermon.  
The sense is.  
THe faithful, the children of GOD, which only keep his covenant and testimonies, shall surely taste and feel in this life, and in that to come, both his eternal and sweet mercy, and his perpetual and constant truth of his promises.  
Doct. 1 1. Doct. They only which remain in, and observe the covenants and testimonies of God, shall taste and feel, that all the paths of the Lord are mercy and truth to them. The Reason is, God hath so promised. Psal. 50.23. To him that disposeth his way, will I show the salvation of God. Use. The Use is. That we never can assure ourselves of God's mercy and his promises of favour, except we endeavour to keep his covenant and testimonies, which his law containeth, consisting of two tables: The first, concerning our duty towards GOD immediately, which I have oftentimes heretofore handled: and the second concerning our neighbours. And that I may the better comfort you with assurance of God's mercy and truth, which GOD granteth to none, but to them that lead a godly and charitable life; and that except you do good works, you cannot assure yourselves of God's mercy; I purpose the rather to insist upon this necessary use of the doctrine, that I might thereby exhort you to good works, that you may feel the favour and goodness of GOD thereby towards you.  
Our Saviour Christ in the 25. of S. Math, setteth down a Catalogue of good works, among which he accounteth, To feed the hungry, To give drink to the thirsty, To clothe the naked, To visit the sick and prisoners, To lodge the harbourless, 
Gen. 18.1, 2, 3.  To entertain strangers and wayfaring men, not the least. This did good Abraham well understand and practise, who sat in his tent door in the heat of the day, of purpose to invite and call in strangers and wayfaring men, to relieve them. And therefore when the Angels came to him in the form of men, he is noted by the holy Ghost, to have entreated them, yea, to have (as it were) compelled them to eat meat in his house. Good Lot followed his steps, waiting in his doors or gates, to harbour poor strangers: and therefore when the Angels came into Sodom, 
Gen. 19.1, 2, 3.  like strangers and pilgrims, he compelled them in some sort, to enter into his house, and to take such lodging and entertainment, as his state was able to afford. And hereby some (as the Apostle noteth) have received Angels into their houses unwares. 
Heb. 13.1.  But nowadays there are many, that are so far off from this liberality, that they will shut up their gates, even in this great time of scarcity. The like hath not (as I suppose) of so long continuance been in this Realm of England in many ages, when many hundreds are ready through want of food (a lamentable case to be considered) which for our sins, for which GOD is so highly displeased with this land (especially, our contempt of the holy Religion, the breach of the Sabbath, the blaspheming of the holy name of God, uncharitableness, with infinite more) the Lord doth inflict upon them and us, in the time of refection. And which is more detestable, so hard are the hearts of many, that they have not only not relieved them, but rated them. Is that the worst? No. They have, which will make a good heart even to melt, and as the Prophet jeremy saith, 
Lam. 2.  his eyes fail with tears, his bowels swell, his liver to be powered forth upon the earth, to think of their cruelty, even to whip them away from their gates. Again, other some of great revenues, because they will not keep hospitality, nor relieve the poor at home, they give up house, and either sojourn and table with some friends, or else take a chamber in some City or Town, where they will keep no house at all, but with a man and a boy, and that seldom, live both meanly, basely, and obscurely, to the blemishing and slayning of their credit and worship for ever. Even they, whose lands and possessions are worth peradventure five hundred pound, yea, it may be, a thousand pound yearly, whose parents and ancestors kept twenty or forty men (I allow not of Idleness, but I commend maintaining them) in a Livery, maintained great hospitality, to the great relief of all the poor Country about them, even they (I say) do so. And yet will all their revenues scarce serve to maintain their small port withal, notwithstanding that they so rack their lands, raise their rents, and exact such fines and incomes, as they make two fold so much more of their livings now, as their forefathers did in times past.  
Now it may profitably be demanded, how they, carrying so low a sail, can spend so great revenues, which before times maintained so many score, and relieved so many thousands of poor? I answer first, God's curse is upon all they have: and then, how can it be otherwise? Secondly, they spend it for the most part either in sumptuous apparel, gorgeous buildings (both which are too rife at this day in England) or else in feasting and banqueting, in rioting and gormandizing, besides other chamber-workes, which I blush to name. For as the Apostle saith, It is a shame once to name those things, which are done of them in secret. God turn their hearts, and give them grace to contain themselves within themselves, to maintain hospitality, for the relief of the poor, and to uphold that port, worship, and credit, which their forefathers did. Our Saviour Christ saith, Mat. 10.42. That a cup of cold water given in his name, shall not be left unrewarded. And the Apostle Paul calleth it, 
Phil. 4.18.  an Odour that smelleth sweet, a sacrifice acceptable, and pleasant to God. Alas, consider wherefore did God give you such great store of riches, and large possessions in this life, above your brethren; was it not, to do good with them, and to help them that have need? Know you, they were not lent you to spend in riot and excess, in pride, or gluttony, drunkenness or chambering, no, nor in hawking, nor hunting, nor in any such kind of vanity. No, No: it will not at the great day of account, the day of judgement, go for payment, when it shallbe said, 
Luk. 16.  Give an account of thy stewardship: for thou must no longer be steward. I counsel you therefore, to learn of the unjust steward, to make you friends of the wicked Mammon. And to bend my speech to all generally, I counsel you to study, to be more careful in relieving the poor distressed members of jesus Christ, every one, according to that portion which the Lord hath bestowed upon you, that so you may be counted the Lords faithful stewards, meet to inherit that kingdom, which the Lord hath purchased for all them that walk in his paths, & keep his covenant and testimonies.   
verse 10. All the paths of the Lord, are mercy and truth, to them that keep his covenant and his testimonies. 
Text.  
The Exposition.  
By paths in this place, the Prophet understandeth the whole regiment of God, wherewith he ruleth all things that he hath created.  
The sense is: Whatsoever the Lord doth towards them that keep his covenant and testimonies, whether it be that he afflict them, or whether he suffer them to fall into sin, he thereby showeth mercy, & keepeth the truth of his promise towards them. Temptations, wherewith Satan assaulteth us, are not the lest afflictions, which God, as with a salve doth eure our souls with. When God giveth him power to wound the children of GOD, he permitteth it to humble them; to the end, that when they be so grievously tormented, and do yet still resist the assaults that are made upon them, they should understand, 
Simil.  that that cometh not of themselves, but that they be upheld otherwise, that is to wit, by the grace of GOD, and by the power of his holy spirit.  
To this purpose it is, that the Apostle Paul in the 8. Chapter to the Rom. 28. verse saith, Also we know, that all things work for the best unto them that love God, even to them that are called of his purpose.  
So then, when God giveth Satan leave to tempt the faithful, ordinarily it is to serve them as it were with a 
* Even as an wholesome medicine, although biting & grievous to the flesh, doth cure the diseases of the body: even so temptations of God's children do cure their souls.  medicine. And herein we see the unspeakable and wonderful mercy and goodness of our gracious God, in turning evil into good. For what can Satan and sin bring, but rank poison and venom? Yea, he hath nothing but death: for he is called the Prince of death. So then, whatsoever Satan can effect, it turneth altogether to man's destruction, and to the drowning of them in endless damnation. And yet notwithstanding, God findeth means, whereby the evil that is in Satan and in ourselves, are turned to our good. And here we see, how S. Paul was cured, as it were, 
Heb. 2.14.  with a medicine, as he himself confesseth, after he had spoken of those high Revelations which God gave him. 2. Cor. 12.1. 
2. Co. 12 1, 2, 3, 4, 5, 6, 7, 8, 9  It is not expedient for me, no doubt, to rejoice: for I will come to visions and revelations of the Lord. ver. 2. I know a man in Christ; above fourteen years agone, (whether he were in the both, I cannot tell, or out of the body, I cannot tell, God knoweth) which was taken up into the third heaven. ver. 3. And I know such a man, whether in the body, or out of the body, I cannot tell, God knoweth, ver. 4. How that he was taken up into Paradise, and heard words which cannot be spoken, which are not possible for man to utter. ver. 5. Or such a man will I rejoice, of myself will I not rejoice, except it be of mine infirmities. ver. 6. For though I would rejoice, I should not be a fool, For I will say the truth, but I refrain, lest any man should think of me above that he seethe in me, or that he heareth of me, etc. to the end of the ninth verse. God hath provided for me, that I should not exalt myself too much. Lo here a good prevision, and very profitable for him. For we know that pride is ready to throw us headlong into hell, and there is nothing that more provoketh God's displeasure, than it: For he must of necessity show himself an enemy to the proud, and to such as presume above their own strength, after what manner so ever it be. And S. Paul was in the same danger, if God had not remedied it. In what sort did he it? It was (saith Paul) by sending me the messenger of Satan to buffet me.  
See how Satan worketh in S. Paul, even by God's permission. And what was the issue? Questionless, he meant utterly to have overwhelmed him, and his intent was to have drawn him into wickedness, to the end that he would have him have given over the service of God, and by little & little to have withdrawn himself from Christianity, by reason of the wearisome miseries and troubles, which he endured without ceasing.  
Behold here Satan's purpose. Notwithstanding this, God purposed another end to bind his dear servant, that he should not forget himself, and so exalt himself to the great displeasure of God. For this cause he was buffeted. The Apostle doth purposely choose the phrase of buffeting. God used him not as a man of arms that fighteth in the field, to give him a glorious victory; but buffeted him like a boy, to his shame and reproach. Thus the holy Apostle, whom God had endued with so excellent gifts of the holy Ghost, was so far made an underling to Satan, that he (as it were) spit in his face, and wrought him many other villainies.  
We see then, how God turneth the evil into good, when he maketh all Satan's stings to serve us as medicines, whereby he purgeth us of the vices that Satan hide in us. And therefore we have cause to praise God in all respects, yea, even although at the first sight, his judgement seemeth to our imaginations over-boysterous, and that by our fleshly understanding we cannot understand them. When we have well considered all these and many more of these his mercies, we shall ever have wherewith to glorify and magnify our good God and father.  
To be yet better confirmed in this truth, let us consider how afflictions serve for our profit and salvation. First, for as much as the relics of sin abide still, even in the perfectest in this life, which maketh them hardened in their sins, 
Fruit to awake us out of our sins. Rom. 12.1.  and inclined to offend GOD, we have need of helps to be awaked, to be humbled, and drawn from our sins, to keep us in the time to come, and so to dispose us to a perfect obedience, holy and acceptable to God. And to this end tend the afflictions of them, which keep the covenant and testimonies of God, his dear children; which for this cause are called chastisements, corrections, and medicines of ourselves. 
joseph's brethren. Gen. 42, 21.  The children of jacob, having committed a detestable crime, in selling their brother joseph, never thought of it, until they being in Egypt, oppressed with reproaches and imprisonment, called to mind their sin, saying one to another, Surely we have sinned against our brother: for we saw the anguish of his soul, when he besought us, and we would not hear him, therefore is this trouble come to us.  
Manasses king of judah, 
Manasses  having set up Idolatry, persecuted those that would have purely served the Lord, 
2. Chro. 33.  so that jerusalem was full of blood: and having shut his ears to the admonitions of the Lord, in the end was taken by the army of the king of the Assyrians, bound with manacles, fettered in chains, and carried prisoner into Babylon. Then being in afflictions, he was exceedingly humbled before God, he prayed to the Lord, and was heard, and carried back unto jerusalem.    

The fifth Sermon upon the 25. Psalm, the 11, and 12. verses.  
11 For thy name sake, O Lord, be merciful to mine iniquity: for it is great. 
THis is a prayer of the holy Prophet & king, David, after his holy meditation of the unspeakable mercy and eternal truth of God, in keeping his promises to them that truly worship him, and obey his holy laws. Two special branches it containeth. The first, an earnest and zealous prayer to GOD, for his name sake, not for his merits, to pardon his sin. Secondly, is a deep search of them, without soothing, excusing, or hiding them. 
Text.  For it is great. The form that the Prophet observeth in joining this prayer, to his former meditation of the mercy and truth of GOD towards them that obey him, is this: When he had thoroughly meditated with himself, that God was good & gracious towards his servants, he considered himself, acknowledging, that except the Lord, of his great mercy would pardon his great and grievous sins, he should be none of them. Therefore he prayeth (as the like he did at another time before, when he spoke of the reward which God layeth up for the faithful that keep his holy Law, Psalm. 19.10. 
Psal. 19.10, 11, 12.  And more to be desired (meaning the holy laws of God) then gold, yea, than much fine gold, sweeter also than the honey, & the honey comb. verse 11. Moreover by them is thy servant made circumspect, & in keeping of them there is great reward. vers. 12. Who can understand his faults cleanse me from my secret faults.) that GOD for his name sake would pardon him.  
The sense is briefly this: My sins, O Lord, as a great burden, sore oppress me; for whose sake (except thou pardon them of thy mercy) I am excluded from being in the number of them, that keeping thy covenant and Testimonies, receive thy great mercies and true promises. Therefore, O Lord, seeing I see how far I am from keeping the same, by heaping up daily & hourly so many and grievous sins, I humbly, even for thy glorious name, and not for my deserts sake, beseech thee to pardon and forgive them all; so shall all thy paths, be mercy and truth to me.  
Doct. 1 1. Doctrine. Whosoever desireth, that all things that the Lord doth to his Church, proceeding of his mercy and truth, should turn to his good, that he may be not only a member of it, but also with it to be partaker of his mercies, must fervently, zealously, and earnestly pray unto God, that for his name's sake, he would vouchsafe to pardon him all his sins.  
The 1. Reason is. Except our sins be pardoned (which without our prayer to GOD shall never be) all that the Lord doth to us, shall (even our meat, drink, hearing the holy word, receiving the holy Sacraments, temptations, afflictions, prosperities, and what else soever we receive from his hand) redound from him, not of his mercy, and so he a blessing, but from his wrath, and so be a curse against us.  
Use. The use thereof is: First, let us strive against that temptation, which persuadeth us to cease praying to God for remission of our sins. Satan our adversary tempteth us on the right hand, and on the left, that is, by adversity and prosperity: By adversity to distrust in God, as he tempted our Saviour when he was hungry, to diffidence and distrust in the providence of God: when he perceived that by adversity he could not prevail to overcome him, he tempteth him by his confidence: 
Math. 4. Luk. 4.  That seeing he trusted in God's protection, that therefore, if he cast himself down from the pinnacle of the Temple, he should be protected of the Lord, by the ministry of his holy Angels. Lo, we see, that by his confidence he would have him to tempt God: Even so he tempteth us: if he perceive that we have no faith, he will persuade, not to pray for it: if he see that we are persuaded that the Lord loveth us, he will persuade us, that we need not pray to him for that which we already have: for although we are in our consciences, to the great comfort thereof in all afflictions, persuaded, that the Lord loveth us, yet notwithstanding, we must continually pray to his majesty for the fame, and the forgiveness of our sins: else we keep not his testimonies, & so by consequence, it is but a vain persuasion that we have, that God favoureth us, which may proceed from an opinion thereof only, which the infidels may have: but as for a true faith, they only that have the Spirit of Prayer, and exercise the same, have it; and so by consequence, they only shall receive remission of their sins. Let us therefore resist this temptation. Let us use this holy exercise: for thereby we both increase in godliness, and all things that the Lord doth to us, even temptations and afflictions shall redound to our good, and from the Lords mercy.  

Text.  For thy name's sake be merciful to my sins.  
Doct. 2 2. Doct. We must be persuaded, that God, when he forgiveth sins, doth for his own sake, & not for any other cause whatsoever, pardon the same. The reason is: He is good and gracious of himself.  
Use. The use is: That we acknowledge, that there is none other name given under heaven, whereby we are saved, that our sins are forgiven us, without the which there is no salvation, but only the name of our Lord jesus: none other means, none ability, power, authority in any, neither in man or Angel, but in the Lord only. 
* Similit. Even as an horseman, holding the reins of his horse, guideth him as he will: even so the Lord holdeth us, to guide us at his pleasure, either not to pardon, or to forgive us our sins. Act. 10.  God holdeth the reins in his hands, to guide men at his pleasure: and if it please him to punish our sins, we have nothing to reply why he should not condemn us: and if it please him of his great mercy wholly to pardon us, who shall resist him? who shall let him to show us favour? True it is, that this is strange to man's understanding at the first sight. For seeing that God accepteth not the persons of men, we ask, wherefore he forgiveth some, & forgiveth not othersome? wherefore tolerateth he the wicked, seeing him so disorderly? Then may we trouble our heads, to be curious to know, wherefore doth the lord so deal? But what conclusion must we make? Even only to refer all things to his wisdom & purpose, knowing that it is not in us to rule him, & we cannot comprehend those things that are above our reach. And if it please God to forgive us, let us understand, that it is not for our deserts, but of his free mercy, through jesus Christ only. And this must be well marked, because the matter that I have already spoken of, coming naturally into men's imaginations, hath been the cause, that false & wicked doctrines have overflowed in Christendom.   
Psal. 25.12. What man is he that feareth the Lord? Him will he teach the way that he shall choose. 
The 2. part of the fifth Sermon.  12. What man, etc. 
The sense is.  
ALthough we know not of ourselves what is right, acceptable, and pleasant to the Almighty; & what we might to Gods approving, and our own profiting elect and choose; so that we fear the Lord, in suffering ourselves to be directed by him to a godly life, we shall always find him a sure and holy guide unto us.  
Doct. 1 1. Doct. Whoso doth fear the Lord, shall by his holy Spirit be directed how to frame his life. The reason is: 
job 1.1.  job by fearing God, is said to eschew evil, was an upright man, and a just man.  
Use. The use is: That we pray fervently unto the Lord our God, to give us his holy Spirit, that we thereby may lead our lives in holiness and righteousness before him all the days of our life. 
Luke 1.  The fear of GOD is not a slavish fear, 
Rom. 8.  but filial, yea, it is a reverence and an honour which we own and perform unto the Lord our God, seeing he is our good and gracious God, merciful master, and loving father. Have we then the fear of God before our eyes? Then without all doubt, all other things we esteem not in comparison of doing him homage, service and honour, & then we will wholly addict ourselves to his service. It also comprehendeth the knowledge of our good God. Do we know him? Then we do it in such manner as he hath uttered, & made himself to be known, & not otherwise: that is, that he is our maker, our maintainer, and one that hath showed such fatherly goodness towards us, that we of duty ought to be obedient children towards him, if we will not be utterly unthankful. The true fear of God also comprehendeth an acknowledging of his sovereignty, rule, dominion, and superiority over us, to the end that every one of us yielding him his due honour, may learn to please him in all things. Thus ye see, that under this fear of GOD, is comprehended all Religion, all the service and honour which man a creature, oweth to GOD the Creator. There are also here, you see, two things to be considered: the fear of the Lord, and an holy life. He whom GOD blesseth with the one, shall by his holy Spirit be directed to the other. Both which are the gracious gift of GOD, which he giveth to none, but to them that are his. The means for the attainment both of the one and the other, is Prayer to our God; and all these go together: for when by reason of our sins we are turned aside from the fear of GOD and holy life, and from praying unto his divine Majesty, all our wisdom is but folly, all our shows of godliness are but hypocrisy, all our knowledge is but ignorance, all are but a wind to make us break, painted sepulchres, full of dead men's bones, fair without, but fowl within.  
Again, Fear importeth as much, as that our life must be ruled according to the will of God. For what becometh of men, when they know not, acknowledge not, yea, are not subject, and obedient to the Lord their Maker? They like wild Colts, bruit beasts, and untamed heifers, rush forth: and as the Prophet Hosea saith, like a great river, 
Hoshea 4.  which before hath been stayed and dammed up, the sluices set open, & the dam pulled down, breaketh forth into all lewdness, abomination, and wickedness. We know or should know, what our lusts are, how untamed & unruly they are. Therefore if the fear of God reign in us, we must, & will acknowledge, that the Lord hath not set & placed us in the world, to live as we list, but reserveth his whole interest, title & right over us, & he expecteth obedience at our hands. Again Fear importeth, that God requireth of us, to learn to direct our whole life to his wil It hath pleased him of his great mercy & unspeakable goodness, to give us his whole laws and holy word, whereby as a scholmaster teacheth his scholar, and as by the stern the master of the ship guideth it: even so by the same he directeth, guideth and teacheth us what to do, what to leave undone, how to discern between that which is good, and that which is evil: Then we must here begin. Solomon saith, The fear of the Lord is the beginning of knowledge, Prou. 1.7. Yet notwithstanding, nothing can further us in the fear of God, but only the guiding, governance and direction of God's holy Spirit. For is there any goodness in the holiest and uprightest of us all? Are we given to any thing, but to all evil and wickedness? And if we lay God's law, to men's lives, we shall soon see as great a deadly battle between them, as between fire and water, yea even our whole nature; and that there is nothing more contrary to the righteousness of God, than the affections of our flesh. For as the Apostle S. Paul in the 8. to the Rom. vers. 7. They are, he saith not, enemies, but enmity to God.  it is so, let us pray unto the Almighty: and forasmuch as we are wholly given unto wickedness, and are altogether carried away unto evil, let us zealously and earnestly beseech the Lord our God, to lay his holy hand upon us, to direct and guide us, to vouchsafe us his holy and blessed spirit to rule and govern us in such wise, as we may freely and with single hearts lead an holy and godly life, cleave unto his righteousness, be obedient unto his holy precepts, & that of his loving kindness, he will not suffer the temptations of Satan, to turn us away from doing good: that it would please him of his goodness to forgive us our sins, & be always merciful & loving towards us.  
Prayer ought to be joined with the fear of God, that by his blessed Spirit we might be guided in the way that we should choose. For it sufficeth us not to be taught what we should do, what God requireth at our hands, and what is our duty, but we must repair to him; let us have our whole recourse to him, let us seek of him those things that we want; for he hath all things in store for his children: and being sick in our souls, let us run to him our careful and loving Physician. This is a profitable Doctrine, and therefore I purpose the longer to insist hereupon, knowing that this being well learned, we have profited well in one forenoon in the School of Christ. You come oftentimes to the Sermons: what profiteth that, if we have not the fear of the Lord (whereof many are far from) & live not a godly life, & pray not to him to guide us by his holy spirit? We do but wander, if we bring not these things, & hear not diligently: for wherefore is our coming & resorting hither? To know our duty, what the Lord requireth at our hands, how we ought to walk, differing from them that are more like beasts than men. God alloweth nothing, but obedience to his laws. For all the devices of men's brains are mere vanities, & stark folly. Mark how the papists torment themselves what gain they by their fond devices? For all their doings are but their own devices; the law of the Lord is, as though it were buried among them. So then, let us take heed we deceive not ourselves: but let our coming to the Sermons, be an attainment to a certainty, wherein we may not fail: which thing will then come to pass, when we allow of & admit nothing but only Gods will to rule and govern our whole life. Howbeit that is not all that is to be done. For it is in vain for men to beat their ears with preaching: which is, This you may do, this God commandeth you to do; until such time as we have learned, that it is he only that giveth us the fear of God, that it is he only, that by his holy spirit having given the first Grace, doth also to them give a second, that it is he only, that imprinteth his Law in our hearts, & engraveth it in our bowels, that it is he only that giveth us power to cleave to his commandments, that it is he only which by his holy Spirit giveth force & efficacy to the heavenvly doctrine, that it is he only which of his great goodness & tender mercy accepteth us & forgiveth us our sins: I say, it is all to no purpose, until we have learned these things, & pray unto him for all things we stand in need of. Furthermore our faith always engendereth in us a desire to praise God, & to pray unto him. When the holy Minister preacheth unto you, and saith that our loving Lord and sweet saviour jesus Christ hath of his mercies, not of your merits (for you have none) reconciled you to God his father, and to wash and cleanse you, hath shed his precious blood, that he hath paid the price of your ransom, that by his righteousness you might be acquitted, and by this means become holy and acceptable to GOD our heavenly father: the knowledge of these things is, to the end we should thoroughly cleave unto him, & say, What means have we to be saved by, but only by the free grace of God, seeing that our Lord jesus Christ hath of his infinite goodness made full and sufficient satisfaction for us, and to the end that our faith should rest thereupon? But, may we lie still, and sleep like Swine? No. No. We must awake, we must repair by Prayer to God, & say, Wherein is our welfare? Even in the death and passion of our Lord and saviour Christ jesus. Therefore we must seek it there: for we shall never find it elsewhere, neither with men nor Angels. And how must we seek it, but by Prayers and supplications?  
Then let us pray unto him, and say, O Lord, seeing thou seest us far from all goodness, give us the true fear of thee, send down thy holy Spirit into our hearts, to reform, renew and direct us in our ways. True it is, we are wretched sinners: but forasmuch as we are members of the mystical body of thy dear son our saviour Christ jesus, we pray thee, make us righteous through him. True it is, that we are polluted, and full of spots; but his precious blood can cleanse us: we are guilty of everlasting death, and in bondage to it: but our sweet Saviour and Lord jesus Christ hath set us free from it. Wherefore, O gracious God, fill thou us with thy holy & sweet spirit, that by his strength, we in our paths and ways that we have chosen, may be led, and conducted; suffer us not, for any temptation, to fall from thee.  What man is he that feareth the Lord? Him will he direct in the way that he shall choose. 
Text.  
Doct. This being an Interrogation, we learn this Doctrine: Little is the flock, and small is the number of them, which truly fear the Lord.  
The reason is. For although the most men seem to pray, & the greatest number frequenting the assemblies where the word is preached, (as for others, they evidently & openly profess themselves, that there is no fear of GOD before their eyes) seem many times like painted sepulchres, fair without, and foul within; like Copper, which resembleth Gold, when it is not it; like stage-players, that seem to be Kings and Princes, when in deed they are stark and very beggars, when they seem as if they repent, when their lives and conversations do evidently show, that they are not in substance that which thy seem in show. Therefore most rare is the fear of God to be found: whereby it cometh to pass, that justly & upon great cause the Lord depriveth the wretched and miserable worldlings, of the Spirit of counsel and wisdom.  
Use. The use is, That we pray unto God to give us his holy & blessed spirit, that we seem not to fear the Lord, when we are far from it: but that he will sanctify our hearts with sincerity, that all hypocrisy being removed far from us, we may be so directed by the same spirit in our way, that other seeing our good works, may glorify our father which is in heaven.  
And forasmuch as hypocrisy is so great and grievous a sin, as that it not only deceiveth men, but so displeaseth the Lord, as he many times (although not always, nor all such persons) plagueth and punisheth them in this life, but much more in that to come, 
Apo. 21.  who shall have their parts with the fearful and Adulterers, in the lake that burneth with fire and brimstone, which is the second death: I think it convenient to handle this point, seeing that the most are such, that they seeing how odious it is in the sight of GOD, may not only detest it, but also utterly fly from it, as a most mortal and deadly enemy.  
Even as the fowler, 
A similitude of a painted Ox, to take the silly birds.  which with a painted Ox, which is not an Ox, but under the shape and likeness thereof, lieth in wait for the poor birds, that he might take them and kill them: So he, which with a counterfeited and feigned holiness will colour and cover impiety, wicked purposes, or whatsoever is against the will & word of God, hath not the fear of God, but under the colour and shape of godliness and honesty, seeking the praise and glory of the world, he casteth in his head, and worketh by degrees, the ruin, decay, & undoing of others, that he may compass their goods, lands, and possessions, and gain some honour, and dignity among men: 
2. Tim. 3 5.  Such men have a show of godliness, but, as the Apostle saith, have denied the power thereof. And although some hypocrites will sometimes seem to forsake their riches, and lend some to their neighbours, and bestow some upon the poor, yet still the mark and level they shoot at, is to augment and increase them.  

A similitude of the soaring hawk, for the silly bird  For even as the swift hawk, intending to take the bird that flieth, doth not presently, when she seethe her, seyse upon her, but rather at the first, with fetching a compass, seemeth to forsake her, but at the second or third flight, she goeth towards her with a wonderful force, and incredible swiftness, to take her in the air, and to rend her in pieces; Right so do hypocrites: for at the first sight they will seem, not to regard neither thee nor thine, but to continue the riches and promotions of the world: but then they come and counterfeit a simplicity, fowling for a greater matter than they presently see, and reaching at some greater promotion and higher dignity, than the present time and occasion doth offer: but at the second or third flight, when all things answer their expectation, thou shalt perceive, that with all speed and greediness they will lay hold on those things, which thou supposedst they had contemned.  
These are doubleharted men, they have wicked lips, and hands that work iniquity; these are sinners that go two ways, and eternal woe is their reward. The hypocrite goeth two manner of ways; when he layeth up one thing close in his heart, the other he showeth in his actions, speaketh one thing, & doth another.  
Such an one was Herod, 
Math. 2.  pretending a great devotion towards Christ, and that he would worship him, when he was whetting his sword to destroy him.  
True Christians lead their lives (although not in perfection) according to their profession, and as S. james saith, do show their faith by their works. All hypocrites, whatsoever they would seem to be, do so far differ from true Christianity, as the dross of gold differeth from the right gold itself.    

The sixth Sermon upon the 25. Psalm, the 13. & 14. verses.  
13 His soul shall dwell at ease, & his seed shall inherit the land. 
The sense thereof is this.  
THey that zealously, sincerely, and truly fear and worship the Lord, are not only spiritually and eternally, but even in this vale of misery, although they be subject to many & grievous afflictions, not only themselves, but even their posterity after them, for their sakes surely blessed.  
The reason is. God in his holy word by the pen of the Apostle Paul, 1. Tim. 4.8. hath promised blessings in this life, to them that are good and godly: The words are: Godliness is profitable to all things, which hath promise of the life present, and of that that is to come.  
objection. True it is, they are subject to many crosses, bear many reproaches, and slanders, they have not worldly commodities as they desire: also whereas the wicked are merry, they mourn; the wicked flourish, and flow with wealth, they suffer poverty; the wicked have their liberty, they are imprisoned; that wicked are of the world beloved, they are hated.  
Solution. Yet notwithstanding let us know, that so often as the Lord withdraweth these outward blessings from his children the members of Christ, he doth it not for a curse or punishment, but for their good, even to awaken them (for the most godly, as David and Abraham, have for a time fallen asleep in the bed of security) that they might know, how far they are from the perfection of the fear of GOD, as the Lord requireth. In the mean time notwithstanding, so much as their loving Lord, and gracious father shall for their behoof and benefit see expedient for them, they do so enjoy his benefits, that in respect of profane men and contemners of God, they are surely blessed, seeing that in their extreme poverty and grievous affliction, being thoroughly persuaded that the Lord is mercifully present with them, in this haven of Consolation they rest themselves.  
True it is, that all the miseries both of the godly and wicked proceed from one fountain: for both break off the course of God's blessing by their sins: yet notwithstanding, his favour in this great, as it were, confusion, shineth in such sort, that the state of the Saints is far better, who although they are not for the most part filled with good things, they notwithstanding daily taste Gods fatherly favour and care towards them. In this sense I understand, the soul of the godly shall dwell at ease: that is, a mediocrity doth content them more, then great abundance doth the wicked.  
Use. The use of the doctrine is. Let us all, seeing we would be in peace and dwell at ease, and desire that our souls may enjoy that which is good indeed, walk in the fear of the Lord: Let us seek peace, and ensue it.  
This ease and rest, that God giveth unto his children, is of divers sorts. For the faithful have that rest, that the holy Scriptures speak of, which is: they lean unto GOD, put their trust in his goodness, and doubt not but that he governeth them: hereupon they may sleep at their ease, as the Prophet Michah saith chapter 4. verse 4. They shall sit every man under his vine, and under his fig tree, and none shall make them afraid. Psalm. 4. verse 8. I will lay me down in peace, and take my rest, for thou, Lord, only makest me dwell in safety. And this peace is the fruit of faith, as Paul saith to the Rom. Chap. 5. verse 1.  
We see then, that the chief rest which men have, or can enjoy, is to commit themselves to God's providence, and that in respect of his fatherly care over them, they can say, My good gracious GOD, and loving Father, I commend my soul, my body, life, and all that I have, unto thy favourable protection: they are in thy gracious hand, order and dispose them according to thy good pleasure and will; and I, by the assistance of thy good Spirit, purpose to walk in my vocation, to glorify thee, to finish my course, and to keep the faith.  
Secondly, But besides this also, there is another rest and ease, not that which the dear Saints and children of God do enjoy, but a rest & quietness, which God sometimes granteth to the wicked: For many times the Lord spareth, and afflicteth not the wicked outwardly, although he within torment them with the biting and bitter gnawing of their consciences, as Isaiah the Prophet saith. 
Is. 48.22 and 57.20, 21.  But the wicked are like the raging Sea that cannot rest, whose waters cast up mire and dirt. verse 21. There is no peace, saith my God, to the wicked.  
For although it be said, that their thoughts are like waves beating one against another, yea, and as a sink that is filthy within, (because infidelity doth always bring unquietness) yet notwithstanding, God casteth them into a sleep, because he punisheth them not immediately.  
So that, although that God deferreth and prolongeth the punishment of the wicked, let us not be overhasty. For nothing is gotten by pleading against God, saying, Wherefore delayeth he the punishment of the wicked? That were as much as to trouble those, whom God for a time will have be at rest. And therefore let us learn to submit ourselves patiently to Gods will, and beware that we run not an head after that sort. For it becometh not the children of God, to make trouble, where God will have quietness. And therewithal let us understand, that it is to no purpose to have bodily prosperity, except we have God's favour with it, that the feeling thereof may make us quiet in our hearts.  
Again, if we have not this quietness, let us pray to God to give it us. For it is he only that can give it us. For if, as Isaiah saith in the person of God, 
Is. 45.7. God only giveth us quietness & peace, which to obtain, we must pray to him for.  I form the light, and create darkness, I make peace, and make evil: that is, if peace and war be in his hands, and that in this vale of misery he can and will give trouble and ease, when it seemeth good to his heavenly wisdom, much more hath he the spiritual rest, which is far greater and excellenter.  
Then let us consider, that it lieth not in us, to quiet ourselves when we are in trouble, but we must resort unto God: for it is a singular and inestimable treasure that cometh from him, to hold us so in quiet, as we may always in the midst of the turmoils of this world, abide still upon our feet; and that being tossed, as it were, with great storms and tempests, yet nevertheless we have our anchor still fastened in him to hold fast our own. This is a singular privilege which God giveth his children.  
Now therefore, are we in poverty? have we anguish, trouble and perplexity? Let us frame ourselves to take hold of this settled quietness, seeing the Lord giveth it to us his dear children, that it might, to our comfort, abide within us.  
True it is, that we must always seek the means that God offereth us, to keep us to it, and to endeavour to attain it; but howsoever it be, let us be fully resolved of this, that it is God only that giveth it, and delivereth us from all unquietness. Therefore let us not storm, nor fret against the Lord, although it please him to turmoil us: For we are not taught in the word, that God will so handle us in this world, that we shall not be tossed to and fro; we have no such promise: yet let us cleave unto God, and cast our anchor on him: so shall we not be overcome of temptations, although they be many and grievous.  

Text.  And his seed shall inherit the land.  
Doct. 2 2. Doct. God's favour and mercy extend unto the children of the faithful; both while they live, and after their decease.  
The reason is: If the wicked fare the better for the godlies sake, how much more shall the children of the godly, walking in their father's steps, far the better in inheriting the land? And there is no certainer inheritance, wherein our children may succeed us, then when GOD with us, receiving them into his fatherly favour, doth make them partakers with us of his blessings.  
Use. The use of this Doctrine is: That as we tender our offspring, so to be the more careful to walk in the fear of the Lord.   
Psal. 25.14. The secret of the Lord is revealed to them that fear him, & his covenant to give them understanding. 
The 2. part of the sixth Sermon.  
The sense thereof is:  
ALthough secret, hid, unknown, 
The sense and Doctrine.  & above the reach & capacity of man's brain, is the holy covenant of the most high and mighty God, yet whosoever, in the fear of the Lord, that is, in humble sort by prayer to his Majesty, seek to know it, shall, by the direction of God's holy Spirit, attain to that high & heavenvly wisdom, which for their salvation in the sacred Scriptures is there recorded.  
The reason is: God hath disappointed no man of the knowledge thereof, that hath sincerely sought it.  
By the word secret, the Prophet understandeth the excellency of Doctrine, which is contained in the holy law of God. Howsoever profane men, by their lofty pride despise Moses & the prophets, yet the faithful acknowledge, that in the Doctrine thereof, the secrets of the kingdom of heaven are thereby opened, which far exceedingly excel man's wisdom.  
Use. 1 The first use is, That in reading the Law of God, and the sacred Scriptures, we be of a modest and humble Spirit, that in trusting to our weak wits and diligence, we take heed we attempt not to break in the secret mysteries thereof; the knowledge whereof is the singular gift of God, as David in the 111. Ps. verse 10. saith, The beginning of wisdom is the fear of the Lord, all they that observe them, have good understanding, his praise endureth for ever.  
Use. 2 The second use is: That forasmuch as the Lord our God, of his great mercy, not of merit, giveth his Spirit to many that are not teachers, as to them that instruct the Church; that therefore being endued with the Spirit of truth, & having the fear of God, humility, the desire to believe, and to live according to the prescript rules which in the sacred scriptures are contained, he will give understanding to them, and open the secret mysteries thereof unto them. And therefore, most injurious to the common people is the Edict of the Pope and his followers, which prohibit the reading of them unto the people. They hold, that the Scriptures are most hard, difficult & obscure. They do not only affirm, that some things are so, but that all are hard, doubtful, and uncertain, and compare them therefore to a leaden rule, which may be turned every way, Petrus a Soto. And to a nose of wax, Lindan a Papist, ex Tilmanno, de verbo Dei, error. 5.  
Our Rhemists affirm, that it is all one to affirm in a writer some things to be hard, & the writer to be hard. So they conclude, that the sacred Scriptures are, both in respect of the matter & manner, very hard, and therefore dangerous for the ignorant to read them. 
Rhe. objection 2. Pet. 3.16 A Dicto secundum quod ad dictum simple. Answer.  Rhem, annot. 2. Pet. 3. verse 16. they object that place, whereas the Apostle saith, speaking of S. Paul's Epistles, that many things therein contained, are hard: Therefore the Epistles of S. Paul are hard, & so the Scriptures. B. R.  
We answer: First, he saith not, that Paul's Epistles are hard, but many things he entreateth of.  
Secondly, they are hard, not to all but to the unstable, who do pervert them.  
Thirdly, we deny not, but that some places in the Scriptures are obscure, & have need of interpretation: but it followeth not, that therefore the whole Scriptures are obscure, and because of some hard places, that the people should be forbidden the reading of all.  
objection of the Papists. 2 2. Object. The scriptures are obscure, both in respect of matter and manner. First, the matter is high & mystical, as of the Trinity, of the incarnation of the word, of the nature of Angels, & such like.  
Answer. We answer. These mysteries may be said to be obscure two ways.  
First, in their own nature: so are they hard in deed, for by human reason we cannot attain to the depth of them.  
Secondly, in respect of us; so must they needs be obscure, if men be not contented with the knowledge in the word, but curiously search further.  
Luther, therefore doth aptly distinguish. Res Dei, saith he, the things of GOD are obscure, the depth of his mysteries cannot be comprehended of us: but Res Scripturae, the things that are opened in the Scriptures, are plain, if we will content ourselves with that knowledge.  
objection. 2 Secondly, Bellar. saith, The manner of handling is hard and obscure: there are many Tropes, Metaphors, Allegories, & Hebraismes, which cannot easily be understood.  
Answer. We answer. First, many of these are rather ornaments of the Scriptures, as Tropes, and Metaphors, than impediments to the Reader.  
Secondly, although the phrase of the Scripture may seem hard at the first, yet by further travail therein, it may become easy and plain: for all things are not at the first understood.  
Thirdly, we deny not, but that some places are obscure and had need to be opened.  
objection. 3 3. Objection. If the Scriptures were not hard, what need so many Commentaries and expositions? R. B.  
Answer. We answer. First, so many Commentaries as are extant, are not requisite, some may be spared.  
Secondly, Expositions are needful for the understanding of dark places: but many things are plain enough without expositions, and may be understood of the simple. We hold not, that the Scripture is every where so plain and evident, that it need no Interpretation, as our adversaries do slander us: & therefore herein they fight with their own shadow, B. l. 3. de Verbo Cap. 1. We confess, that the Lord in the Scriptures hath tempered hard things and easy together, that we might be exercised in the Scriptures, & might knock by prayer, and study for the opening of the sense; and that there might be order kept in the Church, some to be teachers and expounders, and some to be hearers: by which teachers and expounders, through their diligent search and travel, the harder places may be opened to the people. But this we affirm against our adversaries. First, that all points of faith necessary to salvation, are plainly setforth in the holy Scriptures. Secondly, that they may with great profit be read of the simple and unlearned, notwithstanding the hardness of some places, which in time also using the means, they come to the understanding thereof.  
Arg. 1 1. Arg. First, our judgements are evidently approved by the Scriptures, Deut. 30.11. For this commandment which I command thee, is not hid from thee, neither is it far of. verse 12. It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it us, and cause us to hear it, that we may do it? verse 13. Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it us, and cause us to hear it, that we may do it? verse 14. But the word is very near unto thee, even in thy mouth and in thine heart to do it. Therefore the Scriptures are plain.  
Unto this Argument, first it is answered, that it is meant only of the Decalogue or 10. Commandments, that they are easy, not of the whole Scriptures.  
Answer. Replication. As though, if the Commandments be easy, the rest of the Scriptures be not likewise: as the Prophets and historical Books, being but Commentaries and expositions of the Decalogue. S. Paul Rom. 10.6. understandeth this place of the whole doctrine of faith.  
Again the prophet David saith, 
Ps. 119.105.  Thy word is a lantern to my feet, & a light to my path. Which is not to be understood only of the commandments, and precepts in the Scriptures, but of the whole word of GOD, as Augustine expoundeth it. Quod ait, Lucernae pedibus verbum tuum, verbum est, quod Scripturis omnibus sanctis continetur. Where he saith, Thy word is a lantern to my feet, he understandeth the word of God, which is contained in all the holy Scriptures.  
Arg. 2 The 2. Argument. 2. Cor. 4.3. If our Gospel be then hid, it is hidden to them that are lost. Therefore the Scriptures are plain to the faithful. Bellar. answereth, S. Paul speaketh of the knowledge of Christ, not of the Scriptures.  
Reply. First, it is manifest out of the next verse (being the 4. whereas the Apostle saith, In whom the God of this world hath blinded the minds, that is, of the Infidels, that the light of the glorious Gospel of Christ, which is the image of God, should not shine unto them) that S. Paul speaketh of that Gospel, which he preached to the Corinthians, which is the same he wrote unto them. Wherefore, if the Gospel preached, were easy and plain, why is not the Gospel written by him, I mean, the doctrine of faith, being the same which he preached?  
Secondly, if they grant, (as by this answer it appeareth they do) we ask no more: for this is that which we say, that the Doctrine of faith & salvation, is plainly expressed in the sacred scripture.  
Arg. 3 3. Arg. This is the difference between the new testament & the old: The old is compared to a clasped book, Is. 29.11. The new, to a book opened, Apoc. 5.1. & 6.1. The knowledge of Christians far exceedeth the knowledge of the jews: it was lawful for them to read the Scriptures, much more for us Christians. Bellar. answereth, that our knowledge is greater than theirs, not in all Scriptures, but in the mysteries of our Redemption only.  
Our Reply is, This is all we desire: for if the mystery of salvation & redemption, be plainly opened in the Scripture, why should not the people be admitted to the reading of the word, to be confirmed in the knowledge of their redemption?  
I conclude therefore this point, with the sayings of our saviour Christ, john 5. Search the Scriptures: for in them you think to have eternal life, and they do testify of me. Likewise S. Paul to the Colossians 3.16. Let the word of Christ dwell in you plenteously, in all wisdom.    

The seventh Sermon upon the 25. Psalm, the 15, and 16. verses.  
15 Mine eyes are ever towards the Lord: for he will bring my feet out of the net. 
The sense thereof is.  
FOrasmuch as the Lord, of his great mercy hath promised, never to leave them destitute of his assistance, which fearing & always trusting in him, are in great afflictions, perils and dangers: I therefore, not in prosperity only, but in adversity also, even at all times, lift up the eyes of mine heart and affections, by faith & sure confidence towards him, seeing it is he only, and none other, that either can, or will deliver me out of the net of troubles.  
Doct. 1 1. Doct. Afflictions and troubles are always incident to the dear Saints & Church of Christ. 2. Tim. 3.12. All that will live godly in Christ, must suffer persecution. Examples: Abel, joseph, the Israelites in Egypt, and in the captivity seventy years, the Prophets, Christ, his Apostles, Christians and Martyrs in the Primitive time, and also of late years.  
The causes thereof moving God thereunto, are: First, that he might daily declare himself the disposer & governor of all things. 
1. Sam. 2 7.  The Lord maketh poor, and maketh rich, bringeth low, and exalteth.  
Secondly, to take from us (that do naturally settle our affections on the earth) all occasion of promising ourselves prosperity in this life.  
Use. The use is: First, to prepare ourselves to all conditions, whether the Lord send prosperity or adversity, health or sickness, according to the example of the Apostle Paul, 
Phil. 4.11, 12.  who saith, I have learned, in whatsoever state I am, to be content. verse 12. And I can be abased, & I can abound, every where in all things I am instructed, both to be full, and to be hungry, and to abound, and to have want. For otherwise it is certain, that affliction coming upon us, will be most grievous and intolerable.  
Secondly, to teach us, to settle our affections upon heaven, & the things that lead thither, which is a most certain anchorhold, and will never fail us, as this world will do in the most excellent things thereof.  
And forasmuch as no Doctrine in the sacred Scriptures, is in my judgement more necessary than this, concerning the use and benefits of afflictions, I purpose, by God's assistance, the longer to persist herein.  
Even as the man that hath a son, 
A similitude.  which is in good and perfect health, and a servant that is exceeding sick, dealeth more roughly and severely with his Son, then with his servant, not because he loveth his servant more than his Son; but because he would restore his sick servant to his former health, but his Son whom he loveth most dearly he reproveth, checketh, taunteth, and correcteth: Even so our good gracious GOD and loving father, sometimes afflicteth his dear children, whom he tenderly loveth, and suffereth them to be exercised with weepings, wail, and want, with sighs and sorrowful sobs, with hunger and cold, with nakedness and want of harbour, with heaviness of heart, and vexation of spirit, with sickness of body, and restraint of liberty, and with a thousand other calamities and cares; and in the mean time suffereth the wicked and ungodly ones of the world to want nothing, he giveth them health, wealth and liberty, worldly honour, and dignity, and what not? meaning and purposing by these means (if the fault be not in themselves) to bring them to know, fear, honour, and serve him, by whose providence and appointment they have and do enjoy all those good blessings, and so be cured and healed of the sores and sickness of their souls. 
A similitude.  As the skilful Gemmarie, and cunning Lapidary, doth willingly suffer the Indian Diamond or Adamant, to be smitten with great and weighty blows, because he knoweth well, that the hammer and anvil will sooner be bruised, than the Diamond or Adamant will be broken: so our most wise God, yea, wisdom itself, suffereth men of excellent virtues, of unquenchable charity, and invincible constancy, as David, to fall into divers temptations, & to be plunged deep into manifold miseries, because he will have their inward graces to show forth, and so shine before men, that they seeing the constancy of his Saints, may glorify God which is in heaven: For he is sure that they are constant, & that nothing can separate them from the love of God. joseph was imprisoned in Egypt: jeremy in judea: Ezechiel in Chaldea, and john Baptist in Israel by wicked Herode: and yet all these & infinite others did never shrink from God: but as they lived in him, so they died in him, and are exalted up on high, and shall dwell in his tabernacle, & rest in the hill of his holiness for ever. And even so, if we will be as they were, we shall be as they are.  
True it is, that God being just, doth never afflict us unjustly: which thing we ought always to think & confess, to humble ourselves and glorify God. Nevertheless, God doth not always take occasion of our sins to punish us, but oftentimes he showeth this favour to his children, to dispose it for their benefit.  
Text.  Mine eyes are ever towards the Lord: for he will bring my feet out of the net. 
Doct. 2 2. Doct. The continual lifting up of David's eyes to the Lord, teacheth this Doctrine; whosoever will pray aright, that the Lord might accept them, must lift up continually their affections to the Lord: for by the eye, which of the senses is the sharpest, and draweth the whole man to himself, he meaneth all the affections of man.  
The Prophet, no doubt also, by the eyes meaneth his corporal eyes, which, as by an instrument, did draw up his affections to the Lord.  
The reason is: All good things whatsoever we have, GOD is the author thereof, of whom, in lifting up our hearts, we desire the same.  
Example of lifting up of the eyes in prayer, is our Lord and saviour jesus Christ, both when he prayed with thanksgiving to his Father, when he raised up Lazarus from death, who four days lay buried in his grave; as also when he prayed to his father, not only for his Disciples, but for all that shall believe in him, john 11.41. and john 17.1. Therefore they took away the stone, where he was laid that was dead: and jesus lifted up his eyes and said, Father, I thank thee, that thou hast heard me. This is a token of a mind well framed to prayer: for to the end a man may rightly call upon GOD, he must be joined with him, which cannot be, unless being lifted up above the earth, he ascend up above the heavens. This is not done with the eye only, seeing that hypocrites, who are drowned in the deep filth and dregs of their flesh, seem with their stern countenance to draw heaven unto them: but the children of GOD must sincerely perform that, which hypocrites do but feign.  
Neither yet must he that lifteth up his eyes towards Heaven, there include GOD in his cogitation, who is every where, and filleth heaven and earth. But because men's minds can neither escape from, nor acquit themselves of gross inventions, but when they be lifted up above the world, the sacred Scripture called us thither, and testifieth, that heaven is God's seat.  
As touching the lifting up of eyes, it is no continual ceremony which lawful Prayer cannot want: For the Publican, that prayeth with his countenance towards the earth, doth nevertheless pierce the heavens with his faith. Yet that is a profitable exercise, whereby men awake, and stir up themselves to seek the Lord; yea, the ferventness of prayer doth so affect and move the body sometimes, that besides meditation, it doth willingly follow the mind. Certainly it is without all doubt, that when Christ and David lifted up their eyes towards heaven, they were carried thither with singular vehemency.  
Use. The use is, that in our prayer, we lifting up our eyes to the Lord, should not do it, as the hypocrites, without the affections of our minds: but that both the eyes and the affections of our minds, being lifted up to him together, we may be assured that he will hear us. If we be in dangers, he will deliver us; if in poverty, he will relieve us; if in sickness, he will cure us; if in sorrow, he will solace us. john 17.1. These things spoke jesus, and he lifted up his eyes towards heaven.  
In that john said, that Christ lifted up his eyes towards heaven, it was no small sign of zeal and ferventness. For Christ testified in deed by this gesture, that he was rather in heaven by the affection of his mind, then in earth, that he might talk familiarly with God. He looked up towards heaven, not that God is shut up there, who doth also fill the earth, jerem. 23. but because his majesty appeareth there chief: and secondly, because the beholding of heaven doth admonish us, that the power of GOD far passeth all creatures. To the same purpose served the lifting up of his hands, when he prayed: for seeing that men are slack and slow by nature, and their earthly nature doth bend them downward, they have need to be stirred up, thus yea, they have need of chariots to carry them up to God.  
But if we desire to imitate Christ and David truly, we must take diligent heed, that our ceremonies express no more than is in the mind, but let the inward affection move both hands, eyes, tongue, feet, and whatsoever we have.  
Whereas the Publican, Luk. 18.13. did rightly pray unto God, casting down his eyes, it is not contrary to this both of David & Christ. For although, being confounded with his sins, he did cast down himself, yet did not that humility hinder him, but that he craved pardon with boldness. It was meet for Christ to pray after another sort, who had nothing whereof he needed to be ashamed.  For he will bring my feet out of the net. 
Text.  
Doct. 3 3. Doct. In that David saith, God will pluck his feet, etc. we have to learn this doctrine: That when we pray to the Lord in our miseries, we must without all doubting, be fully assured, that the Lord doth hear us, and at his good time he will surely deliver us.  

Ergo we need none other Mediators than Christ.  The reason is: He hath so promised to us, Psal. 50.15. Call upon me in the day of thy trouble, and I will hear thee, and thou shalt glorify me.  
Secondly, who doth not so, shallbe frustrated of his desire, jam. 1.6. But let him ask in faith, and waver not: 
Faith without doubting  for he that wavereth, is like a wave of the sea, tossed of the wind, and carried away. verse 7. Neither let that man think, that he shall receive any thing of the Lord.  
objection. Objection. The Apostle meaneth nothing else, but that the asker of lawful things may not either distrust God's power, & ability, or be in diffidence or despair of his mercy: but that our doubt be only in our own unworthiness, or undue ask.  
Solution. Solution. We prove, that men must pray for nothing, but according to Gods will & promise, and not to doubt of God's truth, in performing his promise. But in respect of our own worthiness (whereof all men are void) we ought to ask nothing. Oecumenius upon this text saith, If he hath faith, let him ask; but if he doubt, let him not ask: for he shall not receive, which distrusteth that he shall receive. When thou askest any thing of God, doubt not at all, saying with thyself, How can I ask, & receive of the Lord anything, which have sinned so often against him? Think not of these things, but be converted unto the Lord with thy whole heart, & ask of him without all doubting, and thou shalt know the multitude of his mercies.  
Use. The use is: That we detest the doctrine of the Papists. That in respect of our unworthiness we should doubt of our prayers to be heard of the Lord: but let us believe the sacred Scriptures, that teach us, If we pray unto God, according to his holy will, he will surely hear us, if we pray in faith without all wavering and doubting.  
Let us put the case, that a man had all things else that could be imagined, and yet wanted this trust and faith in his prayer: surely all the rest were nothing worth, but shall be turned into his bane.  
What if a man laugh, what if he live in joy & pleasure, what if he have goods enough, and too much, what if all men honour him; and to be short, what if he seem to be a pety-God here below, as in a Paradise? Yet if he have not this privilege of resorting unto God, with constant and full belief, that his coming to him shall not be in vain, but that his requests shallbe granted; all that ever he can have beside, shallbe but a curse unto him, and an increase of his decay. Then let us mark well, that it is not without fruit, that David bringeth us here to the principal point of our whole life, in the respect of the weal that we can wish, which is, that God should be at hand with us, and that we should resort unto him, that he should hear us, and that we should obtain our requests, and be helped and aided at his hand, according to our necessity, and as he knoweth to be convenient for our welfare. And this is not taught here only, but if we look upon the whole doctrine of the holy Scriptures, we shall see, that men are always unhappy, if GOD look not upon them, and be ready to hear them.  
True it is, that by reason of our great dullness we conceive not so much; but without all doubt, if we had but one spark of sound understanding, there is none of us but should comfortably perceive, that this Doctrine is very true.  
So then, let us open our eyes, & learn to enjoy this happiness, & know, whereupon the same is chief grounded, so as we may understand, that if we have not God so favourable to us, as we may resort unto him with sure trust & certainty, that in necessity he will be ready to help us, we be too too wretched and miserable.  
And furthermore, if we be qualified with so excellent a gift & grace of God's holy Spirit, as to pray unto him; neither sickness, poverty, imprisonment, banishment, persecution, reproaches, slanders, no, not death itself can hinder our happiness: For behold, the remedy that sufficeth for all our miseries, is, that God promiseth to hold us up, when we are beaten down, to deliver us, when we are in prison, to loose our feet out of the net, when our enemies have caught us, to deliver us in time convenient, yea, and to turn all our miseries to our welfare, & salvation, so as they shallbe as many furtherances to help us forward to everlasting life, and he will make us perceive, that he sent not us any thing, which is not convenient and profitable for us. Such promises serve to assuage our sorrows, and every one of us may glory in them, as S. Paul saith, Rom. 5.1. Then being justified by faith, we have peace towards God through our Lord jesus Christ. verse 2. By whom we have also access through faith, unto this grace wherein we stand, and rejoice under the hope of the glory of God. verse 3. Neither do we so only, but we rejoice in tribulations, knowing, etc.  
We can have no peace with God, except we be assured of his love, so as the gate by it be opened for us, to have access to him. When we have that once (saith S. Paul) we be sure, & fully persuaded, that we are the children of God, whereby we may glory of that eternal inheritance which he hath promised us.  
objection. But here it may be demanded, 
job 27.9 Will God hear the cry of the hypocrite when trouble cometh upon him?  how it cometh to pass, that God refuseth a man that calleth upon him, seeing he hath promised that he willbe always inclined to secure us? yea, that he will not tarry until he be entreated, but will prevent our suit; or at the least we are sure, that assoon as we open our mouth, God will be ready to help us, as by the prophet Esai he promiseth us. But in jobs words we see a threat altogether contrary, which is, that although the wicked have their recourse unto God, & desire him to have pity upon them, yet he will not hear them.  
Solution. The Solution is very easy, if we weigh well what is said in the Psal. 145.18. The Lord is near to all that call upon him, yea, to all that call upon him in truth. There the Prophet showeth, that many seek God, howbeit feignedly. By reason whereof we be convinced, that there is none other means to rid us of our miseries, but only that God should take us to his mercy, and be pitiful unto us. The very infidels call upon him, without regard of him, notwithstanding that they scorn at religion, and at all things that are spoken to us in the sacred Scriptures concerning God's providence, his mercy, and grace, which we must look for at his hands. Therefore if they be pinched with adversity, they cry, Alas, my God. And what compelleth them thereunto? Even their mother wit.  
So the hypocrites and despisers of God, may have some form or likeness of praying, not only to speak (but to speak properly, they cannot pray in deed: for they are destitute of the Spirit thereof) from their teeth outward, whiles their minds are otherwise busied, but oftentimes (as men may perceive) even with some hearty affection (for they are forced thereunto) but yet is it not in truth. For they have not the knowledge to say, My God calleth and allureth me unto him, I shall not therefore lose my labour in coming to him.  it is his good pleasure to reckon and account me in the number of his dearly beloved children, I will go to him, not on a foolish rashness and presumption, but with obedience unto the voice of my GOD, trusting to his promise. The hypocrites cannot speak this language, therefore they have no truth in them. For they must have faith: and faith dependeth on the promises of God, which the wicked have not, yea, never tasted of.  
Again, we must have a feeling of our miseries; so that when we approach unto God, we must be abashed of ourselves, we must be sorry for our sins, we must hate ourselves, and we must acknowledge ourselves to be exceeding miserable. But the wicked, and hypocrites have none of all these. Although then their mouths are open to call upon God, yet do they but blaspheme, and vnhallow his holy name, because their minds are not sound and upright. 
Herba solaris. A similitude.  Heliotropium, the herb of the Sun, so called, because it windeth itself about with the Sun; in the morning very early, it doth (as it were) behold the rising thereof, and all the day it followeth the course of the Sun, ever turning the leaves towards the same, but the root it never changeth, stirreth, nor moveth, but hath that still fast fixed in the earth? Even so, many will turn up their eyes and hands to the son of righteousness, but it is only in ceremony and outward gestures: for their roots their hearts, are far and fast within the earth (how can they then be lifted up to heaven?) where in deed their treasure is, according to the words of our saviour Christ, Math. 6. Where your treasure is, there will your hearts be also. Such men will lift up their hands, eyes, and voices, towards heaven to GOD, and with such goodly green leaves will make a fair flourish, and beautiful show, but their hearts and affections are surely set upon earthly, vain, vile, and transitory things, and are as far from GOD, as heaven and earth are distant the one from the other. How then can they possibly in faith call upon the Lord, that their prayers should be heard? And therefore they fulfil the saying of the Prophet Esay chap. 29.13. This people draweth near to me with their lips, but their hearts are far from me.  
So then, let us mark well, that when God saith, that he will hear the prayers of all them that call upon him, he meaneth, that their prayers must proceed from faith, and we must bethink ourselves well beforehand of his promises, thereby to be encouraged to come unto him; yet we must also acknowledge ourselves to be, as we surely are, of ourselves forlorn, damnable, and destitute of all goodness: and this we must be thoroughly persuaded of, to the end that we may resort to the fountain of his goodness and grace.  
Now we see, there is no cause, why we should think it strange, that God putteth hypocrites, & wicked men back when they come to him. For they come not with a willing mind, nor a pure affection: but they would willingly shun and avoid his hand, if it were possible. Howbeit, seeing that they, by no means possible that they can devise, can shift themselves from him, they come to him by compulsion.  

A similitude.  For even as a thief, a murderer, or any other great malefactor, being shut up in prison, would not willingly appear before the judge, but would wish in his heart, that rather there were none at all; but seeing they are and must be, full sore against their wills, that sin might be punished and virtue rewarded, they then humbly entreat him to show mercy to them. Even so, the wicked and hypocrites wish in their heart there were no God: but seeing he is and will be, they repair to him, not as being persuaded of him, as of a loving and merciful father, but as a severe judge: but what profiteth that?  
Therefore when we pray unto God, let us offer unto him free hearted sacrifices, let us have access to him with willing minds, assuring ourselves, that without him we are destitute of all things we want, & of all that appertain to our good. Moreover let us not doubt of his favour towards us, seeing he hath promised it unto us: but let us always believe that he is ready to receive us, and will not be deaf to our desires, when we come to crave them at his hands.  
True it is, that God every minute showeth his goodness towards us; and although we presently perceive it not, yet doth he preserve us from the miseries that hang over our head, and putteth his loving hand between us and them. So then, we cannot but be experienced of his grace in the time of prosperity, & know that we are maintained by the same: but yet have we not so certain and manifest experience of his favour and help in prosperity, as in adversity. For whensoever misery pincheth us, and death threateneth us, we can discern that we are wretched forlorn creatures, if God should not step before us to rescue us.  
And to speak the truth more largely: How great and grievous were the sorrows, troubles, anguish and grief of our souls, if we had not this sweet consideration?  
ye see then an evident Demonstration, that God hath had, and now hath mercy and compassion upon us. We see therefore, that affliction is that, wherein God chief showeth himself to be our saviour.  
Here we see, wherefore God saith in the Psalm. 50.15. Call upon me in the day of thy trouble, and I will hear thee, and thou shalt glorify me. But shall we therefore infer, that we need not but in necessity to call upon God? No: Then should we be too reckless, if we should not call upon him but constrainedly. Therefore it behoveth us to call upon him at all times, as more largely shall be showed. Yet the Lord provoketh us by his whips: and in so doing he correcteth our slothfulness, and quickeneth us to come unto him.  
It is expressly said, that that is the time to call upon him, and that that is the due and very convenient season, as in the Psalm. 32.6. Therefore shall every one that is godly, make his prayer unto thee, in a time when thou mayest be found: surely in a flood of great waters they shall not come near him. In the time, that is, when adversity presseth them. Not that we have not occasion to do so continually, but our occasion then is greater than at any other time of prosperity.  
And hereby we are taught, that when soever poverty pincheth us, persecution afflicteth us to the uttermost, so that we can endure no more, let us not faint; but rather be encouraged to come to our gracious God, & loving father, knowing, that not only by his work, but by his word he allureth us, & that as a loving mother, when she seethe that her child cannot stand, but by means of his weakness is ready to fall flat to the ground, reacheth out her kind hand to stay him from falling: even so our good & gracious father doth not only reach us his merciful hand, & willeth us to take it, but also, as it were by force, draweth us by reason of our great sluggishness we have, to come to him.  
Also here withal let us understand, the fruit of our faith what it is. This it is. In all our adversities we are happy, & all the curses that God turneth upon men for their sins, are by the means thereof turned to our good & profit, when we pray unto God, & have our recourse to him. Wherefore? for in the midst of our troubles he showeth himself our Saviour, and causeth us to feel, that he is near at hand with us.  
Let us therefore, with the good Prophet David, assure ourselves, if our feet be in the nets of our adversaries, if we lift up our eyes and affections to God in our fervent prayers, that he will, when he seethe it fit in his wisdom, deliver us out of them all: for he never faileth them that trust in him.   
Psal. 25. verse 16. Turn thy face unto me, and have mercy upon me: for I am desolate and poor. 
The 2. part of the 7. Sermon.  
The sense thereof is:  
SO great is the malice of mine enemies, O Lord my GOD, who like Bees compassing, and like the fat Bulls of Basan enclosing me on every side, have so greatly prevailed against me, that I am desolate without dwelling, poor without possessing of such things, as I in my calling stand in need of, whereby thou seemest as though thou regardest not thy servant: I humbly, even for the Messias thy dearly beloved son jesus Christ's sake, beseech thee, to show thy loving countenance and care towards me, in extending thy mercies towards me, in delivering me from the hands of mine enemies; by which means my dwelling shallbe restored, & my poverty redressed: so shall I magnify thy great mercies all the days of my life.  
Doct. 1 1. Doctr. God hideth his face from us, when he afflicteth us either by our enemies or sickness, desolation, poverty, imprisonment, banishment, persecution or the like; when things seem strange unto us, when we know not the reason why he worketh after that sort.  
What is the face or countenance of God? It is not a shape, like unto a man's visage, which hath nose, eyes, and mouth: but the face of God, is the favour of God, the care that he hath of his dear children, the record that he giveth when we know his will. God therefore showeth us his face, when he telleth & showeth us why he doth this or that thing: as wherefore he afflicteth his, and spareth them that are none of his, it is all one, as if we saw him before our eyes. Therefore when God holdeth us in ignorance of his will, it is an hiding of his face from us.  
Use. The Use of this doctrine is. Let us mark, that whensoever it shall please GOD to show himself unto us, it behoveth us to know him, and to consider his works, as he teacheth us them, and to be attentive to mark the reason why he doth so. And when he worketh after a strange fashion unknown unto us, let us reverence such secrets, acknowledging nevertheless that he is righteous howsoever the world go. Let us dwell continually in that belief, and hold us quiet and contented, waiting patiently, until he show us more fully those things that are hidden from us, assuring ourselves, that during this life, our knowledge must be only in part.  
Do we then see the state of the world so troubled, that we know not what to say? It is all one, as if GOD should hide his face from us. And in this case what have we else to do, but to humble ourselves? we are hereby exhorted to modesty and sobriety, because our wits are too rude and gross to comprehend the secrets of GOD: and moreover, the Lord purposeth to humble us, when he withdraweth himself from us.  
If odious and detestable sins be committed, as if quarreling, and brawling ariseth, and if snares be laid by the wicked, so that by them the godly are desolated and impoverished, so that they know not how to escape: then doth GOD, as it were, turn his face from us.  
True it is, that he is never the farther from us, nor hath the less care of us, howbeit we can neither see nor perceive it. On the other side, when we cannot consider what is done, it seemeth to us, that GOD regardeth us not: we see nothing but darkness, the light that should guide us, shineth not unto us.  
Now then, what must we do, but shrink down our heads, close our mouths, & wait God's leisure patiently, until he remedy the inconveniences that trouble us? Also, let us always be at this point never to inquire farther than it is lawful for us. We must be well persuaded that God doth nothing without great causes; let us enter rather into the consideration of our sins: for if we curiously inquire the secrets of God, and his incomprehensible determinations, it is a pride that will utterly overthrow us. And therefore let us learn not to be overwise, knowing that God sometimes leadeth us like poor blind souls.  
And whereas good David was, by his enemies the wicked, oppressed, let us learn, that although it be a sore temptation, to see the wicked flourish and triumph over the children of God, and to see that might overcometh right, so that a man knoweth not whither to go for refuge, verily it is a very hard cross to overcome: nevertheless, the holy Ghost purposeth to set it before us, to the intent we should be armed against it.  
So then, hath unrighteousness gotten full scope? Are the wicked grown so headstrong and lusty, that they confounded all things? Do they handle so corruptly their matters, that there seemeth there can be no redress nor remedy to be had, to deliver the dear children of GOD out of their traps and nets which they have laid to entrap & entangle them? The Spirit of God advertiseth us, that it is Gods will to hide his face after that manner, to the end that thereby he might try our obedience. Therefore let us stay until he enlighten us, and then shall we understand, that not without cause hath he sent these troubles unto us. The faithful, as David, desire of God to show and lift up his countenance towards them. Psal. 80.20 Turn us again, O Lord God of hosts, cause thy face to shine, and we shall be saved: for that is it, wherein all our joy, blessedness, and welfare consisteth.  
What is therefore most to be desired of us? the face and countenance of God: even as contrariwise, when he turneth his back upon us, and hideth himself from us, we must of necessity be discouraged, miserable, forlorn, and out of heart: for there is nothing wherein a man may find rest, but only in knowing that God hath a care of us.  
So long then, as God vouchsafeth to cast his favourable face upon us, we have cause to rejoice and be glad; for we are assured that he will maintain us, that we shall have no cause nor need to dread or fear any thing. But if GOD forget us, and turn away his face from us, we are at our wit's end, and that not without great cause. For than we are as it were, left open to sathan to pray upon us, and an hundred thousand deaths beset us round about without recovery.  
We see then, that God's face is a thing to be prayed for, which we shall have, especially, if we come to him by prayer in all humbleness, with a desire, true and full purpose and intent to cleave unto him. But if we look aloft, and have foreheads of brass, and be puffed up with the Pharise, to vaunt ourselves before God, as it were in despite of him, then must he be feign to look upon us with another manner of countenance, which shall not comfortably cheer us, but utterly destroy us. Then one look of God can rid all men quite and clean out of the world, when they cast a proud look against him. Wherefore with David let us hold down our heads, and let us go unto God, to do him service and obedience; let us pray unto him to enlighten our eyes, that we may seek him as our good father; let us beseech him of his great goodness & unspeakable mercy, that he would look upon us in such wise, that thereby we may have all perfection of joy and contentation to rest upon.  
Turn thy face, O Lord, etc.  
Doct. 2 2. Doct. The only refuge in distress, is to fly to the Lord by faith and fervent prayer.  
1. Reason. Because it is he that smiteth, and none else can heal. job. 5.18.  
Secondly, He hath promised to hear and deliver us, calling upon him in the day of our troubles, Psalm. 50.15.  
Use. The use is: first to reprove them that repine against God, wax impatient, or use unlawful means to wind themselves out of their troubles.  
Secondly, to teach us, in all our distresses to labour our own hearts, that we may pray unto the Lord for his grace to deliver us, and in the mean while for strength to support us.  

Text.  For I am desolate & poor.  
Doct. 3 3. Doct. The miseries inflicted on God's children by the wicked, being alleged in prayer to the Lord, is a forcible reason to move him to hear & relieve them.  
1. Reason. The Lord pitieth the miseries of his servants.  
Secondly, the Lord loveth them with an everlasting love.  
Thirdly, the wicked afflict them for their profession and religions sake.  
Use. The use is, to allege it in our prayers, when we desire to be freed from such miseries.  
Secondly with patience to wait the Lords leisure, being assured that in good time he will rescue his servants from all the wrongs that they can suffer of the wicked for well doing.    

The eighth Sermon upon the 25. Psalm. 17. & 18. verses.  
17. The sorrows of my heart are enlarged, draw me out of my troubles. 
The sense is.  
SO great, O Lord my God, is the heap and increasing multitude of the sorrows of my heart & mind, which for my sins thou hast inflicted upon me, which (as a dammed up river rushing and overflowing a whole country) possess, every part and parcel (as I may say) of my soul, that except thou be good and gracious unto me, in drawing me, as it were forcibly, out of them, I should surely be overwhelmed with them: wherefore, seeing none can redress them but only thou, O Lord my God, and seeing that thou hast pity of the afflictions of the minds (which of all others are the grievousest and greatest) of thy dear children, that trust in thy mercy, & call upon thy majesty, I humbly entreat and beseech thee of thine accustomed clemency, to draw me out of those terrible troubles which now I am in, and pardon my sins: so shall I praise & glorify thee, O Lord, for thine unspeakable goodness towards me.  The sorrows of my heart, etc. 
Doct. 1 1. Doct. The Lord, for our sins, inwardly so afflicteth his dear children, that they have neither rest nor quietness within them.  
The Reason is, they are so many and odious in his sight.  
Use. The use is: that we annoyed sin always, as that which procureth us the greatest hurt both in this life, & in that life to come. We must therefore, to avoid God's indignation, use the means to eschew evil, fear God, and be upright in heart.  
First, let us pray to the Lord our God, to give us sound & upright hearts, that we may not have an heart and an heart, that is, be double-hearted hypocrites; that we serve not God in outward appearance only, with our feet, hands, and eyes; but that our hearts march before, and that we have a pure and single meaning, to give ourselves over to God, to be wholly his, and to abhor all hypocrisies.  
At this point we must begin, if we would be delivered from sorrows, if we would have our life well ruled & approved of the Lord, we must show outwardly what lieth within us, so that if the root be good, it shall presently bring forth good fruits, that our works may witness, that our show of serving God, and our assurance of all things needful, which we shall receive at his bountiful hands, are not in vain. And this consisteth in two things, that we deal with uprightness and equity amongst our neighbours. Also that we have religion in us, to serve God, asscribing all goodness to him, the author and fountain thereof.  
We may not then do as the most do, regard, and be lovers of themselves, seeking not them, but theirs, which are their neighbours: but forasmuch as the Lord in one body hath bound us, we ought to be careful to benefit our brethren, and profit our neighbours, to maintain brotherly communion and equity: not to do that to others, which we would not to be done unto ourselves.  
Doct. 2 2. Doct. In all our troubles and tribulations, when the sorrows of our hearts are enlarged, let us come to God by prayer, humbly beseeching him to draw us and deliver us from them all: then shall our troubles (when it seemeth meet to his heavenly wisdom) have an end.  
The Reason is, first it is his property: for he is a gracious and loving father: Psalm. 130. As a father hath pity upon his children: so is the Lord merciful to them that fear him.  
Secondly, he hath promised to hear the prayers of his Church, and of every particular member thereof. Psal. 50.15. Call upon me in the day of trouble, and I will hear thee, and thou shalt glorify me.  
Use. The use is: that we exercise prayer at all times, but especially in adversity, seeing that it is the greatest means to attain to comfort in affliction. David did unfeignedly power forth his complaints and sorrows unto God. He was not benumbed as infidels and incredulous (which among the Christians, like an huge stream, lamentable it is to consider thereof, do overflow Christendom, this Land, yea, this Town) are. If God handle them any thing roughly, they think, yea, many times they say, See this misfortune that is happened unto me: they look no further. David did not so. But he knew, and was fully resolved, that it behoved him to impute these things unto God. Had we learned this lesson, we had profited well for one day: I mean, if we had practised it thoroughly, as we ought to do. For most can well enough confess, that diseases, deaths, and other miseries, as wars, plagues, famines, and all such things come of God: but if it come to the proof, we are amazed, and not able to make this sound conclusion within ourselves: Well, seeing that God visiteth and cometh home unto us, it behoveth us now to return unto him.  
Hitherto we have like lose colts (as it were) fling into the air, we have wilfully run astray from him, and now with a rough bit he raineth us, he shaketh his rod at us, yea, he maketh us to feel it; therefore we must learn to stoop under his hand.  
But contrariwise, how deal we in that behalf? If a man be afflicted any way, either in the loss of his goods, of his liberty, of his life, or be grieved in spirit, what will he else do, but chafe and grind his teeth in grudging against God? Wherefore, no doubt, if a man tell him, he hath offended GOD, he will easily grant it to be true: but he hath no true remorse to restrain himself. Wherefore? Because we have but a confused conceit thereof.  
Hereby it is evedent, that few they are, and small is the number of persons, that have this lesson well printed in their hearts: That all afflictions are Gods Archers: and that he is guarded with them, to show himself to be our judge.  
As much is to be said of the ordinary adversities, that GOD commonly inflicteth. If people, or a whole country be touched with war; when pollings, extortions, and other outrages are there done: how many people are there that think upon the Lord?  
We see, that all is out of order to our seeming, yet we consider not that God guideth the stern. When we see such turmoilings, we are admonished to mark and not so much the more the sacred Scriptures, wherein GOD showeth us, as in a looking glass, or rather as in a lively picture, that on what side soever man be afflicted, it becometh him to acknowledge the same to be the hand of GOD: and especially, if an whole country be plagued, it must be acknowledged to be God's visitation.  
Wherefore, when any such thing cometh, let us follow the example of David, to desire our good and gracious GOD to extend his holy hand, and power forth his bowels of compassion upon us. When we are scourged, that we can (to our thinking) bear no more his heavy hand in afflicting us, let us fly to our good God for succour. And if we weep before him, so it be with true lowliness, surely there shall not one tear drop from our eyes, which shall not come to be accounted of in his presence. For every one of them are sacrifices, according as it is said in the Psal. 51.11. That a sorrowful heart, or an heart cast down, is a pleasant sacrifice to God.  
If our tears, sighs, pant and groanings tend to this end, and be as witnesses of our flying unto God with all lowliness, acknowledging, that for as much as his hand is against us, and that our only remedy is to beseech him to be merciful unto us, it is certain he will greatly account of them. Whosoever is wise, will ponder these things, and he shall understand the loving kindness of the Lord.  The sorrows of my heart are enlarged. 
Text.  
Doct. 3 3. Doct. As our sins, even so shall our sorrows increase.  
1. Reason. New sins must have new afflictions. Examples are many in the sacred Scriptures. Pharaoh and the Egyptians, as they hardened their hearts, in not suffering the Israelites to go into the wilderness to sacrifice to the Lord, 
Exo. 7.8, 9.10.  so GOD sent plagues upon plagues upon them.  
The ten Tribes, Amos 4.6. And therefore have I (for your perverting of justice and your idolatry) sent unto you cleanness of teeth in all your cities, and scarcenesss of bread in all your places, yet have you not returned unto me, saith the Lord. vers. 7. Also I have withholden the rain from you, when there was 3. months to the harvest, & I caused it to rain upon one city, & have not caused it to rain upon another city, etc.  
Thus did the Lord by Moses presage; Leviticus 26. from the 14. verse to the 40. Deut. 28.15. to the end.  
The use is, that as we desire our sorrows to be mitigated, even so we cease increasing & heaping up sin upon sin. When we shall see the whole world corrupted, so that we are, as it were among briars, and can see nothing but evil examples, let us resist all such things.  
Wherefore? If we be so lazy, as to make excuse, that because the world is wicked and froward, we may well do as others do, that is fond and foolish: for Lot, job, and joshua are set before us to condemn us.  
For if Lot were so just, that he not only abstained from the gross sins, (excepting drunkenness and incest, which he committed) as pride, fullness of bread, abundance of Idleness and unmercifulness, and that nameless sin which they committed, but that for their sins his soul was vexed from day to day, in seeing their abominations; If just joseph abstained from that sin of whoredom, whereunto his mistress (not without promise of great preferment (as it is probable) did allure and tempt him; If job the just abstained from evil; If joshua, whatsoever others would, yet he and his household would serve the Lord; ought not we then in these dangerous days to do the like, especially, seeing the Lord giveth us warning, that we cannot live holy without great battles?  
The Lord of his unspeakable goodness giveth us power and grace, to overcome all Satan's assaults, in such sort, as there is none excuse for us, if we do not as they did. For they lived not in times when all things were well ordered, or when men were as Angels. No, they lived among Idolaters, abundance of wickedness reigned in their time, there was as great store of vice that reigned in the world then, as there is at this day. Yet notwithstanding, they followed not the bent of other men's bows, as the Proverb is, but they retired to themselves, being well assured, that they ought to serve God.  
So then, let none of us in these days (wherein wickedness hath gotten the upper hand) allege the corruption of the time, in that all goodness is turned topsy-turvy, but rather let us consider, that God by the means thereof provoketh us to be so much the more careful, by all possible means to shun and avoid those things, that may any way infect us. For seeing that we plainly perceive that vices are, as it were, an evil air, we must fly from them: as if a man should tell me, if I travel such a way, thieves lie in wait for me, I shall be rob; my meat is poisoned; I shall be slain, if I escape not another way.  
Wherefore then are we not careful, seeing that the Lord himself showeth us, that all the vices in the world, are as bad as deadly plagues? And seeing that the Lord, of his great mercy had given them his spirit, to abstain even from, not only evil, but from the appearance of evil: let us not doubt, but if we by fervent and devout prayer repair unto him, that at this day he will assist us with like power.   

The second part of the eight Sermon.  Psal. 25.18. Look upon mine affliction and my travail, and forgive me all my sin. 
The sense thereof is.  
MAny and grievous are the travails, troubles, and afflictions, which I thy dutiful servant, and obedient son, do suffer, in such sort, as though thou hadst no regard thereof; I most humbly beseech thee, O Lord my God, for the Messiahs thy dearly beloved sons sake, to behold and look upon them, that thou mightest power forth thy bowels of mercy and compassion upon me, in ridding and delivering me out of them: and because I am not (O Lord) only outwardly afflicted, but inwardly tormented; the cause of all, I most humbly and sorrowfully confess, unto thine unspeakable goodness, to be the huge and odious multitude of my sins, which for filthiness do stink in thy nostrils, for whose sake thou layest this heavy burden, both of outward and inward griefs, upon me: I humbly beseech thee to bury them in the pit of oblivion, that they never come into thy remembrance, to cast them into the bottom of the sea, that thou never see them, and to remit and forgive them all, through the means and mediation of the Messiah thy dearly beloved son Christ jesus, who shall, when the fullness of time is come, take upon him our nature, and suffer the most bitter death and passion on the cross, for the redemption of all that believe in him, both of them that lived before his incarnation, in whose number, and in which time I am one, as also after his incarnation to the world's end.  
Text.  Look upon mine affliction. 
Doct. 1 1. Doctr. Generally out of the whole verse. The principal desire of the godly is, that the Lord would weigh their woeful estate.  
The reason is. Because, first they know him to be a righteous judge, ever dealing favourably with his people.  
Secondly, their consciences do tell them, that notwithstanding they are grievous sinners against the Lord, yet their enemies abuse them for the truths sake.  
Use. The Use is, to teach us, in all our miseries unfeignedly to repent us of all our sins against the Lord, so may we with good consciences come unto him with complaints in all our miseries.  
Chastisements, we see, are profitable: for they cause the godly afflicted to come to God by prayer, to confess and crave pardon for their iniquities, transgressions and sins.  
But yet notwithstanding, we daily and hourly see, that these said chastisements profit not all men; also that he giveth not all men the grace to return unto him. For it is not enough for God to strike us with his hand, except he touch us within also by his holy spirit.  
If God soften not the hardness of our hearts, it willbe with us, as it was with Pharaoh. 
Similitude.  For men are like unto stithies or Anvils: the beating upon them is not able to change their nature: for we see how they beat back the blows again.  
Even so then, until God have touched us to the quick within, it is certain, we shall in our afflictions do nothing but kick against him, and gather rancour more and more: & whensoever he chastiseth us, we shall gnash our teeth at him, and until regeneration always storm at him.  
And without all doubt, the wickedness of men is so mischievous, so headstrong, and so desperate, that the more that God chastiseth them, the more do they vomit up their blasphemies, & show themselves to be utterly past amendment, so that there is no way to bring them unto reason.  
Let us learn then, until God hath touched us with his holy spirit, that it is unpossible, that his chastisements should serve to bring us to repentance, but rather to make us worse and worse: yet can it not be said, that God is not righteous in so doing; for thereby men are convinced, even so much, as if God held them not at a bay in such sort, by punishing their sins, they might plead ignorance, that they never knew of it, and that they had overjoyed themselves, because God had not provoked them to acknowledge their faults: but when they have felt the hand of God so, as they have been feign to perceive his judgements in despite of their teeth, and have been, as it were, summoned, & yet notwithstanding, have not only gone forward, from evil to worse, but also been puffed up, with open rebellion against God.  
Hereby we see, they have their mouths stopped, and that they have not any more to say for themselves.  
You see then, how God showeth his justice, as often as he punisheth men, notwithstanding it be not a correction for their amendment.  
objection. Furthermore, when God chastiseth the reprobate, it is all one, as if he should out of hand begin to show his wrath upon them, and that the fire of it were already kindled.  
Solution. True it is, that they are not utterly consumed for the present time: howbeit, they are tokens of the horrible vengeance, that is prepared for them at the latter day.  
You see then, that many men are touched with God's hand, which notwithstanding are accursed. For they begin their hell in this world, as we have examples of all them, that amend not their wicked life, when God sendeth afflictions upon them: but a man shall see them take a corner, and stand barking, like dogs, & although they can do no more, yet they cease not to show continual madness, or else they are like horse and mule, like resty jades; or finally, 
Psal. 32.9.  they are altogether over-sotted so, that they know not their own harm or misery, I mean, as to consider the hand that striketh: they will cry out, Alas, and they feel the blows: yet they think never the more upon God's hand, neither know they, how it is he that visiteth them.  
We see then before our eyes, that many men are the more unhappy for being chastised at God's hand, because they profit not in his school, nor yet take any good by his corrections.  
Let us assure ourselves, that when God maketh us to feel his hand, so as we are humbled under it, he giveth us a special benefit, and it is a privilege that he giveth to none, but to his own children.  
When we feel the corrections which he sendeth us, and also are thereby taught to mislike of ourselves for our offences, to sigh and groan for them before him, and to fly to his mercy for refuge, it is a token that he hath wrought in our hearts by his holy Spirit. For it is too high a point of wisdom to grow in the mind of man, it must proceed of the free goodness of our God; the holy Ghost must first have softened that cursed hardness and stubbornness, whereunto we are inclined of nature, ever since the transgression of our first parents Adam and Eue.  
Let us mark then out of this branch of David's prayer, In his great afflictions and travel, vexations both of body and Spirit; which inward griefs proceeded from the remorse of sin, wherewith he was grieved and tormented, that God's children are not stubborn under his hand, but are overmastered and tamed by the working of the holy Ghost, to the intent they should not strive against the afflictions which he sent unto them.  
But yet will this saying seem strange after the opinion of the flesh: for whatsoever afflictions or tribulations fall out otherwise then we would have them, we term them adversities.  
When we suffer any hunger, thirst, cold, or heat, we say that every one of these is an adversity. Why so? The reason is, because we would willingly have our own appetites and desires fulfilled in all things.  
And in good sooth, this manner of speech, to say, (that the afflictions and tribulations that GOD sendeth upon us, are adversities, that is to say, things against us) is not without reason. Nevertheless we must understand the end of them: namely, that Gods scourging of us, is because of our sins. And therefore by flattering ourselves, let us not beguile ourselves.  
Furthermore, I have already preached unto you, not only that it is requisite for us to consider, that Gods scourging of us, is, because he hateth sin, and that his summoning of us before him, is to make us to feel him to be our judge: but also, that we had need of him, to reach out his arms unto us, and to show us, that he is ready to be at one with us, whensoever we shall come to him by true repentance.  
So then, we perceive that they, whom God chasteneth, are happy, notwithstanding that we shun adversity as much as we possibly can. Also we shall never consent to this doctrine, to receive it with our hearts, until that faith hath made us to behold the goodness of God, which he useth towards his servants, when he draweth them back to himself.  
And that we may the better comprehend this, let us mark what becometh of men, when God leaveth them to themselves, & maketh none account of cleansing them from their sins.  
Look upon a man that is given to all evil; for example, a despiser of God. If God permit him, and chastise him not, you shall see him harden himself, & the Devil shall carry him still farther and farther; and therefore it had been much better for him that he had been chastised sooner. And so, the greatest hurt that can light upon us, is God to suffer us to welter in our own wickedness: for than must we needs rot away in it in the end.  Look upon mine afflictions. 
Text.  
Doct. 2 2. Doctr. This example of David's teacheth us, that in all our miseries we must seek relief only at God's hands.  
The Reason is: Because, first, he hath so commanded, Psal. 50.15.  
Secondly, all power to help, is only in his hands, 2. Chron. 20.6. And jehoshaphat said, O Lord God of our fathers, art not thou God in heaven? and reignest not thou over all the kingdoms of the heathen? & in thine hand is power & might, & none is able to withstand thee.  
The use is first, In all our distresses to seek only to the Lord, and that alone by such lawful means, as he hath warranted in his word.  
Secondly, to reprove them that seek to be relieved by Saints, Angels, or any other in heaven, than God alone. Also them that seem to seek only to the true God, but use unlawful means to have his help, as by Conjurers, Witches, or such like.  
The holy Scriptures forbidden all seeking to Sorcerers, Witches, Astrologers, Enchanters, Wizards, Fortune-tellers, & such like. All which, & each séekers unto them, & all that any thing trust in them, are abominable before the Lord.  
These unlawful arts hinder the kingdom of heaven. They are of divers sorts: all which may most fitly be referred to two heads.  
The first, are soothsayers, diviners, wizards, jugglers, gessers before, what shall come after, & witches, by which all unlawful arts are forbidden, Michah. 5.2. And I will cut off thine enchanters out of thine hand, and thou shalt have no more soothsayers.  
In the Hebrew, they are called Ceschaphim and Megnonemin.  
They are called Ceschaphim, jugglers or cozeners, such as with Legerdemain deceive & delude the eyesight: but principally, in this place the Prophet meaneth such, which by witchcraft, that is, by Magical arts do hold & bewitch the sights of men, that they seem to do those things, which in deed they do not; or if they be done, by the workings of Satan they are wrought.  
Of this sort were the sorcerers of Egypt. Exod. 7.10. Then went Moses and Aaron unto Pharaoh, & did as the Lord commanded: and Aaron cast forth his rod before Pharaoh, and before his servants, and it was turned into a Serpent. vers. 11. Then Pharaoh called for the wisemen & 
It seemeth that these were jannes' and jambres. 2. Tim. 3 8. So ever the wicked maliciously resist the truth of God.  sorcerers, & those charmers also of Egypt did in like manner with their enchantments. vers. 12. For they cast down every man his rod, & they were turned into serpents: but Aaron's rod devoured their rod. Exod. 8.7. And the sorcerers also did likewise with their sorceries, and brought frogs upon the land of Egypt.  
And of this sort was Simon Magus of Samaria, of whom Luke in the 8. chapter of the Acts recordeth.  
And of this sort, are all Enchanters & Conjurers, which use the service and work of the Devil, to bring their matters to pass; and as many as under the pretence of Religion, with false doctrine deceive the minds of men, that the truth they cannot see nor discern, or that by unlawful means apply and minister their medicines and Physic, while they use Exorcisms, or do hang about the necks of the sick, enchanted herbs, or roots, or any other thing of the like sort.  

August. de Doctrina Christiana. lib. 2. cap. 20.  This beastly superstition, the wisest of the heathen did, as it appeareth, greatly dislike and abhor.  
Theophrastus (as Plutarch writeth) noted Pericles, who being sick, showed (unto a friend of his, who came to visit him) certain enchantments, which by certain women were tied about his neck, and by that he judged him to be of as bad a mind, as a man could be, seeing that such madness he regarded. Yet at this day, such as use manifest impiety, and such as abuse the sacred name of God in their devilish sorceries, among Christians, (O lamentable) are suffered unpunished.  
The other sort are called Megnonenim: whom we call Diviners.  
The Etimon of the word, is of divers significations among the Hebrues.  
Some derive the word of Gnanah, to answer, to speak, to testify. Isa. 3.9.26.5. Deuter. 19.18. And this they think they are called, because being asked, they give answers, as Apollo's Interpreters used to do.  
Some deduce the root thereof of Gnanan, a cloud, Ezech. 1.4. who are so called, because they prophesy of things to come by the celestial influences, or by the positions or situations of the Stars.  
Some called them so of the root Gnanah, which signifieth a determinate & appointed time. Whereupon they are called Gnonemin, which make computations of times and hours, and of certain signs do gather what at sometime can be begun, when event of things (as they say) shall be.  
Notwithstanding, herein they all agree, that the Prophet speaketh of Diviners, which curiously inquire to know things both secret and to come, by exercising curious and unlawful Artes.  
Vain curiosity and heady rashness have found out many arts of prophesyings; whose names argue the vanity, and incredible boldness of man's wit.  
Of which sort are Necromantia, 
Necromantia.  which is Divination by calling of Spirits.  

Hydromantia.  Hydromantia, Divination by calling Spirits out of the waters.  

Pyromaniia.  Pyromantia, Divination by fire.  

Coscinomantia.  Coscinomantia, Divination made by a siue.  

Geomantia.  Geomantia, working in sorcery by circles and pricks in the earth.  

Cataptromantia.  Cataptromantia, Divination which is made by a glass: and divers others, which are so called by the instruments that they use.  

Aruspices.  Of this sort are Bowelgazers to foretell things to come, & Exorcists, whom the Devil doth easily draw, to be ministers of his impiety, whereby he may the more easily draw men away from God and his holy word.  
And although these Arts were in a manner odious among the wise and studious, yet they gave themselves many of them to the study of Astrology, whereby they by the stars foretelling things to come, got unto themselves a great name to be accounted wisemen. But let us observe and mark, that these arts are of that sort, that if we use them, they will hinder us for entering into the kingdom of heaven. Leviticus 20.6. If any turn after such as work with Spirits, and after soothsayers, to go a whoring after them, then will I set my face against that person, and will cut him off from among his people. Levit. 19.26. You shall not use witchcraft, nor observe times. Levit. 19.31. Ye shall not regard them that work with Spirits, neither Soothsayers: ye shall not seek to them, to be defiled by them: I am the Lord your God. Deut. 18.9. When thou shalt come into the land which the Lord thy GOD giveth thee, thou shalt not learn to do after the abominations of those nations. verse 10. Let none be found among you, that maketh his son, or his daughters to go through the fire, or that useth witchcraft, or a regarder of times, or a marker of the flying of fowls, or a Sorcerer, verse 11. Or a charmer, or that counseleth with spirits, or a soothsayer, or that asketh counsel at the dead. verse 12. For all that do such things, are abomination to the Lord, and because of these abominations the Lord thy God doth cast them out before thee.  
The causes of God's severity against such great and grievous sinners, are weighty. For first it is an inexcusable rashness and presumption, to search out the knowledge of those things which the Lord will not have to be known.  
This rash presumption is condemned by our Saviour Christ himself, in the Acts 1.7, when he answered to his Disciples, ask him, Lord, wilt thou at this time restore the kingdom to Israel? And he said unto them, It is not for you to know the time or the seasons, which the Father hath put in his own power.  
Secondly, it derogateth from the goodness and glory of God, as though that the Lord had not faithfully taught all things in the sacred Scriptures, which were necessary to be known of us.  
Thirdly, it taketh from Christ that honour which is due to him, which of God is given a Doctor and teacher unto us, and in whom all the treasures of wisdom and knowledge are hid, as Paul teacheth.  
To conclude therefore this point, let us not seek unto them, but unto our God in our afflictions: then will he help us, and deliver us out of our miseries: for he is a God of power, and therefore is able; a God of mercy, and therefore is willing to deliver us out of trouble: for as a father hath pity upon his children, so is the Lord merciful to those that trust in him.    

The ninth Sermon upon the 25. Psalm. verses 19, 20.  
19 Behold mine enemies, for they are many, and they hate me with cruel hatred. 
The sense is:  
O Lord my God, although I have been thy servant, yet sathan hath raised up many adversaries & mortal enemies against me, who deadly, cruelly, and most tyrannously detest and hate me; so that except thou be good and gracious unto me, to protect and defend me, I shall surely perish.  
Doct. 1 1. Doct. God is accustomed to whip his children for their sins, by the multitude of Infidels that hate the truth. Isai. 10.5. O Asshur (saith the Lord by the Prophet) the rod of my wrath, and the staff in their hands is mine indignation. verse 6. I will send him to a dissembling nation, and I will give him a charge against the people of my wrath, to take the spoil, and to take the pray, and to tread them under feet like the mire in the streets. jeremy. 25.9. Behold, I will send and take to me all the families of the North, saith the Lord, & Nabuchadnezzar the king of Babel my servant, and will bring them against this land, and against the inhabitants thereof, and against all these Nations round about, and will destroy them, and make them an astonishment, and an hissing, and a continual desolation. Exodus 1.13. Wherefore the Egyptians by cruelty caused the children of Israel to serve. verse. 14. Thus they made them weary of their lives, by sore labour in clay and in brick, and in all works in the field, with all manner of bondage, which they laid upon them most cruelly.  
Examples of their cruelties are many in all ages.  
The Reason is, because first they will not do that work of God negligently: and so shall we be the more afflicted with it, and the better humbled.  
Secondly, God will thereby keep his people from familiarity with the wicked.  
Thirdly, that his love to us may the better appear, in burning the rod upon our repentance.  
Use. The use is, to teach us, first, that it is the lot of the godly, to be punished by the wicked: so was Christ: so were the Apostles and Prophets: then let us look for it, and not murmur at it, nor shrink from the truth of it.  
Secondly, that sin is a most ugly thing in God's sight, that causeth him to deal so severely with his dearest children.  
Thirdly, that we take heed of being in league with the wicked: for they are our enemies, and must scourge us.  
If men do hate us and despise us, let it put us in mind, that we have not loved our GOD, and therefore it is good reason that we should receive such reward of hatred upon our heads.  
God then intendeth to try our lowliness and patience in this behalf, by our meek receiving of the injuries that men do to us, without stomaching them. For this delicate bringing us up in ease, without enemies, at our pleasures, causeth us to be impatient, so as we cannot bear any thing; so as if a man do but pass by us with a frowning countenance, it grieveth us, yea, it is such a corrosive unto us, that we know not which way to turn us.  
Then if the Lord our God enure us to the suffering of enmities, wrongs, and reproaches, let us learn, that therein he procureth our welfare and profit, to the intent that we should be all whole and sound, as they say.  
And this is the cause that S. Paul saith, 
2. Cor. 6.7.  that it behoveth us to be armed on both sides, that we may pass through enmity, shame, and reproach, as through amity, glory, and honour.  
If men hate and detest us, let us nevertheless take all patiently, considering, that we have heretofore not walked in the ways of God, although that now we do. For this is a most true saying, and worthy of all men to be received and learned, that no affliction cometh upon us, but for our sins, and if he now afflict us, and we walk in his ways, he doth it, that we may not be overcome of the same, seeing he now giveth us power to bear it.  
And thereupon it behoveth every one of us, to bethink himself advisedly; and as soon as any man shall hate and persecute any of us, we must learn to acknowledge, that God putteth us in mind, to make our own accusation.  
Even the heathen Philosophers would say, that our deadly enemies do many times profit us more than our friends. Wherefore? Our friends bear with us oftentimes, which causeth us to feed our own vices. For although their intent be not to flatter us, yet notwithstanding, the gentleness (or rather the cruelty) that they use in bearing with us, is a cause that we think not upon our imperfections, to amend them. But our enemies do pray upon us, and seek all the means that may be, to lay open all the faults that are in us.  
Therefore, when any man hateth or findeth fault with us, it behoveth us to think thus: I see, that God here citeth me to make mine own process, and to accuse myself, that I may be mine own judge, to condemn myself, that by so doing my shame may be covered and buried.  
And if we know that such as hate us, have cause so to do, although they do it of malice: yet notwithstanding, let us not reply to say, that this man is led by Satan to revenge, (although it be true) let us not look on any such things: but let us plead guilty, and pray unto GOD, in the name of jesus Christ, to blot out all our offences, to the end we may be quit both before GOD and the world. Yea, although we know not any reason why our enemies should hate us in that behalf; yet let us acknowledge, that although we be not guilty in that point whereof we are blamed, yet have we many other vices, whereof we are guilty, but our good God spareth us, and will not have them come to the knowledge of men. If it pleased him to stir abroad all our filthiness, what a stink would there be?  
Let us consider, that by that means God intendeth, to set secretly before our eyes, the sin which we would have cast behind our backs, and that is to make us to hate the evil that is in us, without any flattering of ourselves.  
If men do blame us for executing of our offices and duties faithfully, for following God's word zealously and sincerely, let us assure ourselves, that Gods will is, that our receiving of such a reward, shall be, to the end that we should look for a better at his hand.  
And if we see no cause at all, but are utterly abashed in ourselves, let us not therefore cease to say, O Lord, thou art righteous, whatsoever come of it.  
And herewithal let us endeavour to profit ourselves, by all the chastisements which God sendeth us from day to day, and let us understand, that thereby God intendeth to fashion us to praise and glorify him, even when we see good men hated and persecuted. For as every one of us ought to be patiented, and by his patience to praise God for all things that he suffereth, so also must we not blame him, but rather as David here doth, pray unto him, when we see him suffer good men to be hated and persecuted: wherefore, let us not be too much grieved, when we see them so hardly used. We see David's estate: he was a pattern of all holiness, a man after Gods own heart; and yet notwithstanding, we see him in such misery by the hatred of his enemies, that he seemeth to be utterly past recovery.  
Can we blame God in this behalf? Nay rather, when we see such afflictions come upon others, or ourselves, let us humble ourselves. And although the reason why God doth so, be not apparent unto us: yet notwithstanding, let us assure ourselves, that GOD doth it not without cause; and therefore we ought to glorify him in all his judgements, although they be incomprehensible to us.   
Psalm. 25.20. Keep my soul, & deliver me, let me not be confounded; for I trust in thee. 
The second part of the ninth Sermon.  
The sense is:  
FOrasmuch (O Lord my God) as all my whole trust and confidence I repose in thy mercy, and none in flesh, blood, nor any other means whatsoever, to be delivered from peril and danger, which mine enemies, to the loss of my life, yea, to my utter confusion, do lie in wait to inflict upon me: and forasmuch as thou art a God of power, and therefore art able to deliver, a God of compassion, and therefore regardest the afflictions of thy dear children, trusting and calling upon thee in their afflictions and adversities; I humbly beseech thee, for jesus Christ's sake the Messiah to come, to keep and preserve my foul from destruction, and my body from the tortures which mine enemies would lay upon it: so shall I glorify thy name among thy Saints in the great congregation, and after this life sing praises with the Saints and Angels in thy kingdom, to thy glorious name for ever.  
Doct. 1 1. Doct. Whoso trusteth in the Lord in the time of persecution by his enemies, will fly to him to preserve his soul and his body by prayer.  
The Reason is: Where hope in God is, there is also prayer to God, seeing it springeth necessarily from it, as the fruit doth from the tree.  
The use is, That as we would be assured that we hope in God, so also that we exercise prayer, seeing that we cannot assure ourselves of the cause, without the effect. Let us therefore according to his commandment, in our afflictions and necessities, seek to GOD in the name of jesus Christ for succour, by continual prayer, and calling upon his name. Let us call upon him in the day time, and in the night season: let us power out our complaints before him daily and hourly: let us make our prayers unto him, although we feel ourselves nothing released, but oftentimes worse & worse, which maketh us oftentimes, almost to doubt of his goodness. Psa. 77. that he doth reject, and giveth no heed unto them: whereby we almost think it in vain to pray, seeing that we find no release. But this is our weakness, and frailty of our flesh, which will not willingly be subdued to the spirit: Which let us beseech the Lord to forgive us, for he seeth our conflicts, and looketh upon our continual sighs and petitions, but he deferreth and prolongeth his help the longer, and doth not at the first help us; to this end, that we may see fully our own weakness, learn by little and little to subdue our rebellions to his gracious will, who knoweth better what is meet for us, than we for ourselves.  
Therefore let us beseech him to strengthen us by his holy spirit, that we may still persevere and continue in prayer, and with longing desires patiently wait for him, being fully assured, that although it presently appear not, yet he is always present with us, and heareth our sighs and complaints, and will, when he seethe his time, declare himself manifestly, in keeping our souls, and delivering our bodies; in preserving us from confusion, and in renewing our hearts with spiritual joy.  
Let us earnestly entreat him, to stir up our dull and sluggish nature to call upon him continually, appointing him neither the time, nor the means of our deliverance; but leaving all to his good will and pleasure, we may in the mean time never cease by continual prayer to call for his merciful help and assistance, until such time it shall please his goodness to send us full deliverance.  
Although we feel ourselves through the malice of Satan, very unwilling to prayer, seeing that we do not fully perceive them to be heard, but go on still languishing in our sorrows, as though GOD had no care of us. Yet this our dullness let us entreat our merciful father to pardon in us, and grant that we may be raised up, and pray for aid and relief of him continually: and although we should see no sign of favour, yet that we may continue still with the faithful woman of Canaan, and never cease in heart, mind, and mouth, till he grant our requests at his appointed time, when he knoweth it shall be most meet for our behoof and his glory: And that when the Lord shall mercifully look upon us, we then fully with our whole hearts acknowledge his goodness towards us; and let it never slip out of our hearts, but continue thankful for the same all the days of our lives, whereby his glory in us may be declared, and our souls relieved.    

The tenth Sermon upon the 25. Psalm. verses, 21.22.  
21. Let mine uprightness and equity preserve me: for my hope is in thee. 
The sense is:  
O Lord my God, whereas mine adversaries persecute me, thou knowest that they have no just cause so to do, seeing that thou hast given me integrity, uprightness, and justice, and seeing that it is not sufficient to be of a sound and upright conscience to be delivered from dangers, but to trust to thy sweet promises, therefore my safety (O Lord) I commit to thy protection.  
1. Doct. The best way to stay us in the time of our trouble, & to keep our patience inviolable, is to look in for a good conscience, & see that we be falsely accused: which if we find, them all goeth well, & we are joyful at home, howsoever the world shall say or do abroad; for we may say with Solomon, 
See the root thereof, Leu. 16.17.  Prou. 28.1. Every wicked man flieth, when none pursueth: but the just are like a young Lion, which is courageous.  
This holy Proverb teacheth, that wickedness maketh the wicked very fearful, and that righteousness maketh the innocent secure and bold.  
In it first, the wicked man is resembled to a bird, or some such timorous creature, which betaketh itself to flight, when no cause is offered. For the guilty person, after he hath committed some abominable act, (as theft or murder, imagineth that some lie in wait for him, & doubteth he shall be taken: the reason is, for the although none is near to pursue him, yet the sound of terror is in his ears, as the Aramites are for example, who camping about Samaria, 2. Kin. 6.7. The Lord had caused the camp of the Aramites to hear a noise of chariots, and a noise of horses, and a noise of a great army, so that they said one to another, Behold, the kind of Israel hath hired against us the kings of the Hittites, and the kings of the Egyptians, to come upon us. vers. 7. Wherefore they arose, and fled in the twilight, and left their tents, and their horses, and their asses, even the camp as it was, and fled for their lives. The sting of conscience will not suffer him to be quiet in any place. But the just, as is affirmed in the second place, are like a young Lion, which is courageous. For he goeth on his way boldly and swiftly, without returning back for fear of any.  
The reason is. For that being at peace with God, & having a good cause, and a sound conscience, he dreadeth no objection nor danger.  
This same Integrity therefore, is like Noah's Ark, wherein he was preserved, when others, that were without, perished. It is like the red thread, which the spies of joshua gave to Rahab, which was as a charter, whereby she claimed her life, when the rest were destroyed which had not the like.  
So is this uprightness of small reckoning (I confess) with men of this world, which think that there is none other heaven, but earth: But as Rahabs' thread was better to her, than all her goods & substance, when the sword came: so uprightness is better to God's children, than all the world, when death cometh. If they have this within they care not, nay, they need not care what can come without.  
If Satan's buffeting come, this is an helmet of proof; if Satan's darts fly, this is a shield to quench them, if floods of troubles come to carry us away, this is a ship to bear us up; if all the world cast mire and filth in our faces, we are not a whit the more deformed, but still beautiful: For the King's daughter is all beautiful within, Psalm. 45.13.  
Let us have regard to a good conscience, and because it is so precious a jewel, I wish all persons, that as yet never laboured to get a good conscience, now to begin. Reasons to induce men thereunto, are sound and good.  
First, you seek day and night, from year to year, for honours, riches & pleasures, which you must leave behind you, much more ought you to seek for this uprightness, considering that conscience will be with you in this life, in death, at the last judgement, and for ever.  
2. Reason. He which wanteth a conscience purged in the blood of Christ, can never have any true & lasting comfort in this life.  
Suppose a man were arrayed in cloth of tissue, set in a chair of estate, before him a table furnished with all dainty provision, his servants, monarchs and Princes; his riches the chiefest treasures & kingdoms of the world, but withal, suppose one standing by with a naked sword to cut his throat, or a wild beast ready immediately to pull him in pieces: now, what can we say of this man's estate, but that all his happiness is nothing but woe and misery?  
And such is the estate of all men, that abounding with riches, honours and pleasures, carry about them an evil conscience, which is as a sword to slay the soul, or as a ravenous beast, ready to suck the blood of the soul, and to rend it in pieces.  
3. Reason. He which wanteth a good conscience, can do nothing but sin, his very eating and drinking, his sleeping & waking, and all that he doth turneth to sin the conscience must first be good, before the action can be good: if the root be corrupt, the fruits are answerable. 4. Reason. An evil conscience is the greatest enemy that a man can have, because it doth execute all the parts of judgement against him.  
It is the Lords Sergeant: God needeth not to send out process by any of his creatures for man, the conscience within a man will arrest him, and bring him before God. It is the Gaoler, to keep man in prison, in bolts and irons, that he may be forth coming at the day of judgement. It is the witness to accuse him, the judge to condemn him, the hangman to execute him, and the flashings of the fire of hell to torment him.  
Again, it maketh a man to be an enemy to God, because it accuseth him to God, and maketh him fly from God, as Adam did when he sinned.  
Also, it maketh a man to be his own enemy, in that it doth cause him to lay violent hands upon himself, & become his own hangman, or his own cut-throat.  
And on the contrary, a good conscience is a man's best friend: when all men entreat him hardly, it will speak fair and comfort him: it is a continual feast and a Paradise upon the earth.  
5. Reason. The sacred scripture showeth, that they which never seek for good consciences, have terrible ends. For either they die blocks, as Nabal did, or desperate, as Cain Saul, Achithophel, and judas.  
6. Reason. We must consider often the terrible day of judgement, in which every man must receive according to his works: and that we may be then the better absolved, the best way is, to seek for a good conscience: for if our conscience be evil, and condemn us in this life, God will much more condemn us.  
And whereas we must pass through three judgements, the judgement of men, the judgement of our consciences, and the last judgement of God; we shall never be strengthened against them, and cleared in them all, but by the seeking of integrity and a good conscience.   
Psalm. 25.22. Deliver Israel, O God, out of all his troubles. 
The 2. part of the tenth Sermon.  
THe Prophet by this clause, showeth, what manner of adversaries they were, against whom he complained to God.  
Domestical enemies it is probable they were, which as a disease enclosed in the bowels of a man tormented & vexed the people of God For by the word Deliver, or Redeem, we gather, that the Church of God was with great servitude grievously oppressed.  
Therefore I doubt not, but the Prophet, in praying to be delivered both himself particularly, & the Church generally from their troubles, prayeth to be delivered from the hands of Saul & other tyrants, that were for this purpose to torment and persecute, not only the Prophet, but the whole Church under his tyrannical government.  
The sense is: O Lord, our God, I humbly beseech thee for Christ's sake, to redeem, not only me thine unworthy servant, but also thy whole Church, which is greatly vexed, and miserably kept in servitude by Saul and other tyrants. O Lord, we are thy servants, and the sheep of thy pasture, and thou art our Shepherd; thou art our father, and we thy children: therefore we beseech thee, extend thy fatherly compassion to deliver us thy dear children, out of our miseries; so shall we both in this life, and that to come, glorify thy holy name world without end.  
Doctr. The Doctrine is: We must in all our troubles pray to GOD, not only for ourselves, but for all the whole Church, to be delivered from our miseries.  
The Reason is: If one member suffer, other must needs suffer, 1. Corinth. 12.  
Use. The Use. Let us therefore perform this duty towards the whole Church, that she may also do the like for us: then shall we be assured, that the Lord will deliver us, when he seeth it meet for his glory and our good, seeing he hath promised to grant the requests of his spouse the Church.  
This grace the Lord grant us all for his mercy's sake: to whom with the Son, and the holy Ghost, be all glory, wisdom, thanks, honour, power, and might, both now and for ever. Amen.   
Soli Deo gloria.