1 Vnto thee , O Lord , lift I vp my soule .

THe sence is , Many are the slaunders , & great are the iniuries , which the wicked ( O Lord my God , the Father , the Sonne , & the holy Ghost , thrée persons and one eternall God ) do raise vp against me thy humble , and obedient seruant , being vpright ( as thou knowest ) and innocent of that great offence , to séeke the destruction of thine anointed Saul , ( which whosoeuer doth , shall neuer be guiltlesse in thy sight ) as I now am : and for as much as thou knowest , that to be deliuered from lying lippes , & flaunderous toungs , I earnestly desire , that mine integritie and vprightnes being knowen vnto thy maiestie , may also vnto men appeare , 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 hartily , in the name , and by the mediation of thy dearly beloued sonne Iesus Christ , the Messias which is to come , beséech thée to deliuer me ; so shall I praise thy name all the daies of my life .

Doct. 1 1. Doct. In all our afflictions we must lift vp our hearts to God only , by Praier . The reason is . It is the hand wherwith the Lord from heauen reacheth his benefits vnto vs . Vse . Vse . Let vs exercise it at all times . For euen as the birdes and fowles of the aire , that they may escape the nettes and snares of the fowlers , flie vp on high : so we , to auoid the infinit snares of our enemies , and innumerable temptations , must lift vp our selues from the corruptions , lying vanities , and deceitful sleights of the world , by earnest and harty praier . When the sacred Scriptures mention the honoring of God , the chiefest point which it setteth downe to vs , is prayer ; and had this bene obserued as it ought to be , the manner thereof had bene much more estéemed among men , so as they would not haue so swarued one way , nor other , but haue folowed that which the holy Scripture teacheth . But now , men regard not profitably to pray , they respect not in what maner they pray , that their praier might be accepted of God : but most men rush in , and steppe to it , like blind Bayard , and come not dutifully , and reuerently , as they ought , to the Lord . From whence procéedeth this vnreuerent behauior ? Euen from hence : Because men accompt not of it , to be of so great importance as it is : for if we tooke it for the chiefe point of the seruice of God , as it is , it is certaine wée would more hartily , zealously , and reuerently take it in hand .

2. Doct. 1. verse . Vnto thee , O Lord . Doct. 2 Praier must be made to God only , in the name of Iesus Christ . For he onely heareth vs , he onely , euen Iesus Christ praieth for vs , he onely vnderstandeth our praiers , he onely is more ready to help , than we to aske . Vse . Vse . Let vs therfore not pray vnto Sainctes departed : for we ought not to pray to them . 2. They pray not for vs . 3. They vnderstand not our Prayers . The Papists assertion is , that Saincts departed are with great profit and piety called vpon , and praied vnto , R. 1. Tim 2. sect. 4. B. cap. 19 lib. 1. De sanctorum beatit . and that it is not onely lawful , but godly so to do . Arg. 1. They say , they pray not to Saincts , as authors of any benefit or grace , but as Intercessors only : neither doe they make them immediate intercessors , but onely through Christ , concluding all their praiers , Per Christum Dominum nostrum . Ans. 1. It is false , that they pray vnto them as intercessors onely : for they desire them not onely to praie for them , but to haue mercie vpon them : For thus they praie , O blessed Ladie , haue mercy vpon vs , preserue thy seruants , let the merites of S. Mary bring vs to the kingdome of heauen . Answ. 2. It is also false , that they make them not immediat intercessors , but conclude their praiers , Per Christum Dominum nostrum : for in that blasphemous praier , Tu per Thomae sanguinem , quem pro nobis impendit , fac , nos Christe , scandere , quo Christus ascendit . By the blood of Thomas , O Christ , which hée shed for vs , make vs to clime whither he ascended . There they aske life eternal of Christ , by the blood of Thomas of Canterbury . How then is it true , which the Rhemists affirme , the Christ alone by his merites procureth all grace and mercy towards mankind ? Praiers 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 Saincts , that we may call them our fathers , & say , Hallowed be your names , because God hath made their names holy : and , that their kingdome may come , because the kingdome of heauen is theirs by possession ; and further , that their will may be done , seing their will is Gods will : & so of the other petitions . Wherby it appeareth , that they would haue prayers made vnto Saincts properly , euen as vnto God . Arg. 2. Exod. 32.13 . Moses thus praieth , Remember Abraham , Isaac and Iacob thy seruants . Moses hopeth here , to haue his praiers heard by the merites of these holy men . Ans. Moses rehearseth here onely the couenant , which the Lord made with these holy men , and their séed , as the words following do shew : To whom thou swarest by thine owne selfe , and saidst vnto them , I will multiply your seede . Moses therefore pleadeth not the merites of Abraham , Isaac and Iacob , but vrgeth and presseth the promises of God , and couenant made with them . That prayer is onely to be made vnto God , and to no creature at all , as beyng an especiall part of the worship of GOD , which wée ought not to giue to any other , thus it is proued by the word of God . Arg. 1. Rom. 10.14 . How shall they call vpon him , in whom they haue not beleeued ? But wée must beléeue onely in God , and therefore wée ought onely to pray to him . Auns . Rhe. It is true : no more can we pray to our Lady , nor any Sainct in heauen , vnlesse wée beléeue they can help vs . Auns . The sacred Scriptures euery where teach vs , that we must beléeue in God , & that they are cursed , that put any confidence in man , Ier. 17.5 . Againe they can haue none assurance to settle their consciences , but out of the Scriptures : They haue a vaine persuasion of the ability of Saints to help them : but they haue no ground of any such belief out of the Scriptures . We sée then , that we ought to pray to God only , in the name of our Lord Iesus Christ . We must not only in aduersity , but in prosperity do it : we must do it ordinarily , seing that we cannot liue one minute of an howre , without the gracious help , & merciful assistance of our good & gracious God . And the fauour which we looke for at his hands , consisteth not onely in deliuering vs from death , when we are at the pits brim , ( as the ignorant imagine ) but also in daily preseruing vs , & in turning away all euil from vs . For we sée , that we are in this life continually besieged with an hundred daungers , & the miseries whereunto we are subiect , are without number . You sée them that we ought to cal vpon God , not only when he toucheth vs , & smiteth , as though he laid hard stroakes vpon vs , but euen when we be at peace & rest , perceyue , & euer do expect dangers towards vs : euen then it behooueth vs to consider , to how many miseries our life is subiect vnto , that being persuaded that we cannot escape , except God help vs , we may fly vnto him & say , Alas Lord , consider our miseries , kéep vs vnder the shadow of thy wings , euen vnder the protection , & by thy prouidence make vs able to passe thorow al dangers , which enuiron & hem vs in round about . This must be done both morning , noone , and night , abroad and at home , but especially , morning and euening . Moreouer , let vs consider , that Sathan with sundry & manifold temptations doth daily assault vs : Therfore let vs pray vnto God daily & howrely to deliuer vs 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 reioice ouer mee .

AS if the prophet had said , O my God , my hope is onely fixed on thée , 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 onely in the Lord. The Reason is : for that of him commeth our saluation . 2. Reason . Our helpe standeth in the name of the Lord , who hath made heauen and earth , our fathers hoped in thée , they trusted in thée , & were not confounded . Iob 14.14 . If a man die , shall he liue againe ? all the dayes of mine appointed time ( or warfare ) will I waite , vntill my chaunging come . Our hope must perseuere . Which saying is worthy to be wel marked . For if we be tossed with neuer so many troubles , it is not enough , vpon some good motion & affection to say , Now must we trust in God : for that is nothing , except wée hold out euen in the middest of all our encounters . First therfore let vs marke , that Hope is not a daies bird , or a moneths birde , but must continue to the end . And doubtles , when we be fully setled on Gods promises , he holdeth vs still in the same , to the end we may not quaile euery day , but that when we haue ouerpassed some time , we may alwaies be established more and more , vntill God hath performed the thinges which as yet he hath delaied vntill another time . You sée then , that it booteth not to haue had some good affection , or to haue trusted in God , except we continue so throughout . And Iob hath expressed it plainly , vnder the name of trauaile or battell . Why so ? He meaneth not , that we goe to our God at our ease . As long as we suffer nothing , we can find in our hearts to liue still in this world , and to prolong our life double if it were possible . Our desire is then , that God should handle vs without gréeuing vs , & please vs in all respects , and obay vs in all our desires . Sée how easily we would passe the time , if we might go but our owne pase , if we might haue no temptation , & that there might be no heauines nor feare . But it is said , that we must giue attendance all our life long , yea euen with wrestling . In these words ( al the daies ) we are taught , that if the time linger , and séeme long to vs , we must not take it for an excuse to do euill , and to be gréeued , and to giue ouer all in the middest of our iourney , but we must continue to the ende . Vnder this word battell or fighting , is expressed vnto vs the state of this present life , which is , that being but warfarre in this world , wee must be faine to fight , to be besieged on all sides , to be in continuall perill , to be tempted sometimes with cares , sometimes with aduersities , and sometimes with some daungers . Therefore let vs thinke vpon it , Iob 13.15 . Loe , though he slay me , yet will I put my trust in him , and I will reproue my waies in his sight . Psalm. 17.8 . Keepe mee as the apple of the eye , hide me vnder the shadow of thy wings . Psalm. 57.1 , 2. Haue mercy vpon mee , O God , haue mercy vpon me : for my soule trusteth in thee , and in the shadow of thy winges will I trust , till these afflictions ouerpasse . verse . 2. I will call vnto the most high God , euen to the God that performeth his promise towards me . Simil. Augustini . We fasten now our hope in the holy land ( of heauen ) as an anchor , lest in the sea ( of this world ) we being troubled should make a shipwracke . Euen as therefore of a ship that is at anchor , we say , Well , now it is at the land , although being in the Sea , the waues beate against it , yet after a certain maner it is brought to land against windes and tempestes : euen so , against the temptations of this our pilgrimage , our hope being fownded in that celestiall Ierusalem , maketh vs as it were to be turned into stones . Laur. Iustinianus Patriarcha . Sim. Hope is as it were a piller , which holdeth vp the spiritual building ; which fayling , the building ruineth , and into the pit of despaire falleth . Heb. 6.19 . Which hope we haue as an anchor of the soule , both sure , and it entreth into that which is within the vayle . Psalm. 52.2 . My God , I trust in thee , let me not be confounded .

Doct. 1 1. Doct. Whosoeuer haue a strong confidence in God , will also ioyne prayer to God onely with their trust in him , that their enemies may not preuaile against them to their confusion . 1. Reason is , Prayer is a strengthning of our hope in God , and a meanes whereby we are deliuered from confusion . Psal. 50.15 . Call vpon me ( saith God ) in the day of thy trouble , and I will heare thee , and thou shalt glorifie me . Whoso praieth not to God , to be deliuered from confusion , which his enemies would bring him vnto , doth not onely oftentimes fall into it , as many examples in the holy word are shewed , but is destitute of the hope of a Christian ; and so by consequence , is voide from all comfort in his affliction , seing in trouble nothing comforteth the afflicted , but his hope , and confidence in God , ●●w for his deliuery . Let not mine enemies reioyce ouer me . Doct. 1 1. Doct. The property of the wicked is to reioyce at the confusion of the godly . Reason . Because they hate nothing , neither any persons somuch , as the truth , and the professors thereof . Vse . The vse is first , to teach vs , that the greatest part of men shall alwaies 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 hisse and gnash their teeth , saying , Wee haue deuoured it , certainly , this is the day wee looked for , we haue found and seene it . Hee saith not , enemy , but enemies . Doct. 2 2. Doct. The wicked will ioyne together to vexe the godly , although otherwise they agrée not among themselues . Psal. 2.2 . The kings of the earth band themselues , 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 . Vse . The Vse is , that we beware , lest we be spotted with that fault . Doct. 3 3. Doct. The wicked be often so enflamed with malice against the godly , that nothing will satisfie them , but their life . Prou. 1.11 . If they say , Come , we will lay waite for bloud , and lie priuily for the innocent without a cause : 12. wee will swallow them vp aliue like a graue , euen whole as those that go downe into the pittes : 13. wee shall find all precious riches , and fill our houses with spoile : 14. Cast in thy lot among vs , we wil haue but one purse . Ps. 79.2 . The dead bodies of thy Sainctes haue they giuen to the fowles of the heauen , and the flesh of thy Sainctes vnto the beasts of the earth . vers. 3. Their bloud haue they shed like water round about Ierusalem , & there is none to bury them . vers. 4. Wee are a reproch to our neighbors , euen a scorne and derision to them that are round about vs . The Reason is , They thinke to florish without controlment , and to be reuerenced , and to haue rest when they are dead , which during their life , they thinke and know that they shal not haue , as they expected . Esth . 3.5 . And when Haman sawe that Mordecai bowed not the knee vnto him , nor did reuerence vnto him , then he was full of wrath . Vse . 1 The Vse is : First , that bloudy cruelty being the property of the wicked , that we labour with our selues that it be farre from vs . Vse . 2 2. Vse . To looke for all mischiefe from the wicked , that they can accomplish against vs . Psalm . 25.2 . Let not mine enemies reioice . Doct. 4 4. Doct. Though the wicked do alwaies hate the godly , yet they wil often dissemble friendship , & shew forth their malice , only when they haue oportunity thereunto . Psalm. 5.9 . For there is no constancy in their mouthes , within they are vaine corruption , their throte is an open sepulchre , and they flatter with their tongue . Amos 1.9 . Thus saith the Lord , For three transgressions of Tyrus , and for foure , I will not turne to it , because they haue shut vp the whole captiuitie in Edom , and haue not remembred the brotherly couenant . The Reason is , Because they are wise in their owne generation , Luk. 16. and can waite their best aduantage . Vse . The vse is , To teach vs , First , neuer to trust the faire wordes of a prophane man , but so to behaue our selues , that we shall beware of him . Text. Let not mine enemies reioyce ouer mee .

Doct. 5 5. Doct. If we fall , and our enemies reioyce ouer vs , it is the Lords doing . The 1. Reason , He is almighty , and doth all thinges ( although euill bée of Sathan and man . ) The 2. Reason . He hath the dominion of all creatures . Vse . The Vse is , to teach vs , First , to learne to feare him , and obay him , especially in whose fauour nothing can hurt vs . Secondly , that in all afflictions we looke vp , and lift our soules to him that striketh , and examine our selues what cause we haue giuen him . Thirdly , to séeke reconciliation with him by praier and repentance : so shall the meanes that are against vs , be employed for vs , as Hamans galowes for Mordecai , which God chaunged , that hée himselfe was hanged thereon , and his 10. Sonnes , Esth . 10. Goliahs sword cut off his owne head , 1. Sam. 17. Text , vers. 3. So all that hope in thee , shall not be ashamed : but let them be confounded that transgresse without cause . ( Paraphr . ) And surely thou wilt not suffer them that depend vpon thée , to be put to shame : but rather must these faithlesse persons that persecute the innocent , be brought thereunto .

Doct. 1 1. Doct. An assured hope of deliuerance grounded vpon Gods promise , is the onely cause of the patience and humility of Gods children in their troubles . The Reason is , First , because the corruption of mans nature being of it self wayward , cannot take afflictions patiently , without supernaturall helpe : therefore we say , Without Hope the heart would breake . Secondly , where there is no hope , there is no faith ; where there is no faith , there is no patience . Thirdly , else the damned might haue patience ; which they haue not , as appeareth by their gnashing of téeth . Vse . The Vse is , To teach vs to be careful , to vse the meanes of obtaining hope , and growing in it , praising God for such meanes we haue , 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 transgresse without a cause . The 3. part of the first Sermon .

TWo branches ; a Consolation : an Imprecation .

Doct. 1 1. Doct. God preserueth from shame al that hope in him . The Reason is , Because he hath promised so to do . Psal. 91.14 . Because he hath loued me , therefore will I deliuer him . Secondly , he hath alwaies in greatest extremities deliuered his people . Psal. 22.4 . Our fathers trusted in thee : they trusted , and thou diddest deliuer them . verse 5. They called vpon thee , and were deliuered : they trusted in thee , and were not confounded . The vse is , That as wée beléeue the promises of God in generall , so we must beléeue them to appertaine to our selues especially : otherwise our hope and faith differeth not from the hope and faith of the Diuels : for they beléeue and tremble .

Doct. 2 2. Doct. God confoundeth often in this life , Cain , Babilo . Philistians Egiptians , Haman , Daniels , Sydracs , Misachs and Abednagoes enemies . alwaies ( without true conuersion to God ) in the life to come , all those , that by persecuting the godly without cause , do transgresse his lawes . The Reason is , That by persecuting them , they persecute Christ himselfe . Act. 9.4 . And Saul fell to the earth , and heard a voyce saying vnto him , Saul , Saul , why persecutest thou mee ? verse 5. And hee said , Who art thou , Lorde ? And the Lord said , I am Iesus , whom thou persecutest : it is hard for thee to kicke against prickes . Zachar. 2.8 . Hee that toucheth them , toucheth the apple of his eye . Vse . The vse is , First , to walke in the feare of God , and as members of the body of Christ , séeing he hath so great care of vs . Vse . The 2. vse , Not to be discouraged , although our afflictions by the wicked are long , in the end hée will burne the rodde . Vse . The 3. vse is , Let vs pray to God to endue vs with his spirite , rather to be persecuted , then to persecute the members of Christ , séeing their end is so miserable . Iob 5.3 . I haue seene the foolish wel rooted , and sodainly I cursed his habitation , saying , vers. 4. His children shal be farre from saluation , and they shal be destroied in the gate , and none shal deliuer them . vers. 5. The hungry shall eate vp his haruest , yea , they shall take it from among the thornes , and the thirsty shall drinke vp their substance .

* * Simil. Like as a tree thoroughly well setled and deepely rooted , standeth fast , although it be shaken with wind : euen so it seemeth , that after God hath once planted the wicked , their raigne is for euer . 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 estéeme them happy to the worldward . Eliphas saith , that when hée saw a foolish man in prosperity , he iudged not , as men commonly doe , which is : This man is happy , he is blessed of GOD : but knew by and by , that the end of him shal be euill , and that hée shall be punished euen in his ofspring . God doth oftentimes vtter such kind of sayings , to turne vs from the false opinion which we may conceyue , when we see them not punished out of hand , that runne into such excesse of wickednes , but rather to our séeming are fauoured of God . I know what the common opinion is ; for we estéeme of things as they may be séene by the eye , & our mind wadeth no further . If God lift vp his hand , and execute any Iustice that may be séene , scarcely will men vouchsafe to regard it . But if he winke at thinges , and tarry patiently for the sinners , wée thinke him to be asléepe , and that he gouerneth not the world , but letteth all thinges goe at randome , without any minde to remedy them . Sée how blockish we be . But God sheweth vs , that the wicked persecutors cease not to bée cursed euen in the middest of their prosperity , & that we néed not to spite them for their happy successe , as they terme it : For they must be doubly punished : so that it were farre better for them that they were miserable , because they shall pay ouer-déere for their pleasures .

And behold also why I said , that it behoueth vs to marke well these sentences , both of my text , which is , They shal be cofounded that without cause persecute the Saincts of God : as also , I haue seene the foolish well rooted , and immediatly or sodainly I cursed his habitation . Because both containe a profitable lesson , and because the Prophet Dauid , in this his prayer to God , saith , Let them be confounded , that transgresse without a cause . In which wordes he cursed his persecutors ; not so much for that they were his enemies , but in persecuting him , they foolishly kicked against the prickes , that is , against Christ himselfe . And Eliphaz calleth them Fooles , that are wicked , though they haue taken roote : and presently , He hath cursed his habitation : which both are to be vnderstood in one sence . I purpose ( God willing ) the longer to persist in this necessarie point , both to consider , in what sence the wicked persecutours , although flourishing in this world for a time , may be said to be fooles , as also , how cursing of them may not disagrée to the commaundement of our Sauiour Christ , Blesse , Math. 5. I say , and curse not . For the first : That we may the better profite our selues by the doctrine herein contayned : First , it behooueth vs to note , that this word , Foole is here , Iere. 5. Mat. 23. Gal. 3.1 . and in diuers other places of the sacred Scriptures , put for those , that in their prosperity and persecuting regard not GOD . For although the world accompteth them wise men , which can skill well to deale for their owne profite , and can shift their matters cunningly ( as they say ) the holy Scriptures tell vs , there is none other wisdome , then the feare of the Lord . Then , if wée lift vp our soules , and cast vp our eyes fast fixed on GOD in the heauens , so as wée direct our lyfe according to his will , and put our whole trust in him , as Dauid in this and diuers other Psalmes , diuersly protested hée did , to haue by Prayer recourse to him for succour , behold , the same is our true wisedome . And here wée sée why Saint Paul saith , that such as are learned in the Gospell , are perfectly wise . Col. 1.28 . Whome , that is , Christ Iesus , wee preach , admonishing euery man , and teaching euery man in all wisedome , that wee may present euery man perfect in Christ Iesus . Therefore the glorious Gospell of Iesus Christ our Sauiour , is called wisedome , for that there we find , how to order our whole lyfe without missing or erring .

Although then that men bée full of subtilty and fine conueyance , and suppose themselues to be very wise , yet must wée holde vs to that , which the Scriptures teach vs , how it is in euery whit of it , but folly and vanity : for , for their folly in persecuting the Saincts without cause , they shal be confounded , séeing that the feare of GOD is not in them . I haue , saith Eliphaz , seene the Foole taking roote , and immediatly I haue cursed his house . Whereas hée speaketh of taking roote , hée meaneth , that it séemed likely , that his prosperitie should be continual , firme , stable , and immoueable , like mount Sion , that cannot be remoued , but standeth fast for euer .

If Eliphaz had said , I haue séene the foole aduanced aloft to great dignitie , he had not expressed so much as he doth . For he saith , that he is planted , Simil. Nabuchadnezzar , and Pharaoh . he hath taken déepe roote , because the despisers of God , haters and persecutors of his Saints , hope to haue prosperity alwaies in their sléeue . And like as a trée that is throughly well settled , and déepely rooted in the ground , standeth fast , though it bée shaken with windes and stormes : euen so it séemeth , that after God hath once aduaunced the wicked , they shall raigne continually , and their triumphes shall neuer haue an end . But Dauid and Eliphaz , when they sawe this likelyhood , forbare not to curse the wicked , out of hand , or immediatly , as Eliphaz saith : meaning , that they taried not till there came a chaunge , as wée commonly do , who at the first blush , when wée sée the despisers of GOD to be in their chiefe ruffe , and to haue the winde at their stearne ( as they say ) do linger the time , and are , as it were astonished , saying , What will this matter prooue to ? If we perceiue them to fall into decay , then wée chaunge our mind : but so long as wée sée them floorish , then we know not what to say , wée be at our wittes end . Contrarywise , Eliphaz telleth vs , that hee was not abashed one whit at the matter , but spake his mind according to Gods holy word . For Dauid and Eliphazes iudgements and condemnations here of the wicked , are not of their owne heads , or after their owne fancie , but they declare , that according as God sheweth vs , that the wicked shal be confounded in the end , so they grounded themselues thereupon , and were not shaken therefrom by any temptation . But although they had séene the wicked flie so high a pitch , yet they held still at one stay , saying , They shall come to nought , euen to confusion . For euen as trées , Simil. though they séeme firmely rooted , when great and mighty stormes haue risen , they haue béene cast downe and pulled vp by the rootes , yea , the rootes turned vpwardes , yea , vtterly consumed and burnt to ashes : Euen so the wicked , although they seeme by their friendes , riches , alliances and assistances , to bée so firme as mount Sion , yet the Lord in his Iustice , that no flesh should glory in her owne strength and power , hath sent the stormes and windes of his displeasure and indignation , hath cast downe , ouerturned , and vtterly consumed the wicked . Now wée sée in effect what Dauid meaneth , whereas he saieth in his prayer to God , Let them be confounded that transgresse without a cause . And let vs apply this lesson to our owne vse , that wée may know how agréeable it is vnto vs . True it is , that wée haue not to doo with condemning of other men : Mat. 7.1 for it standeth euery man in hand , rather to looke into himselfe , and that is the thing wherevnto euery one of vs must apply his endeuour : for they that so rashly iudge others , forget themselues , and GOD will not spare them , though they flatter themselues ; they must be fayne to come before their Iudge , who will handle them rigorously , because they ouerslippe themselues so much in their owne faults . Let vs note then , that our mindes must not gadde here , and there , to séeke out the euill that is in others : but euery man must enter into himselfe , and examine his owne state and life , and when wée finde any fault in our selues , wée must condemne it .

Furthermore , where Dauid cursed his persecutors , in saying , Let them be confounded that transgresse without a cause , who are wicked and despisers of God : it is not to yéeld such aucthority or preeminence to vs , as of our selues . How is it then ? First of all , if the wicked persecute or trouble vs , so as they doe vs any annoyance or wrong , wée imagine that GOD hath giuen vs ouer , and that he careth no more for vs ; & hereupon wée be tempted to conceiue a griefe , as though we had lost our time by walking in singlenesse and vprightnesse , saying , How now ? I looked that God would haue succoured me at my néed : yea , I haue serued him , and I haue put my trust in him , and yet he suffereth mée to be tormented to the vttermost : I find not reliefe when I pray vnto him , he seemeth as though he were deafe .

We sée here a very troublesome temptation , when GOD séemeth to make none accompt of succouring vs , at such time as men misintreat and persecute vs . And therefore to comfort our selues withall , we must practise this lesson in all our troubles & encombrances , which is , that although the wicked be in their triumph to day , so as they set their foote vpon our throate ; it is not for that God hath forgotten vs , or for that he will not send vs remedie for it in the end : But let vs waite with patience , and we shal find the issue to be such as God hath promised ; that is to wit , that he will regard vs with mercie . Now , when we sée what profit redoundeth vnto vs by cursing , that is , by marking by the Scriptures , howe God curseth the wicked , wée shall perceiue , that there is nothing but vnhappinesse in their state throughout . But let vs procéed yet further . Psal. 73. When wée sée the wicked to haue a better time then the good men , the deare children of God , when we sée them craftie and politike , when we sée them triumph , when they séeme to be exempted from the common miseries of this earthly life ; Psal. 37. I say , when wée sée this , wee bee vexed , & know not what to say , nor what to thinke : for it séemeth , that it were better for vs to giue our selues to lewdnesse , then to good , forasmuch as to our séeming , God setteth no better order in the matters of this world . But to the intent we be not prouoked to do amisse , we must take this for a Conclusion , that is , that when the despisers of God , the persecuters of his saints , séeme to be kings and princes , so as they take their pleasure , and glorie in their estate , yet they cease not to be accursed . True it is , that this accursednesse appeareth not at the first day ; for it is secret , but it must haue leysure and time to shewe it selfe . And on the other side , wee must beholde the thing , although it cannot bee séene with our eies , yet wee must behold it with our faith : because God hath spoken it alreadie with his owne mouth , we must sticke vnto it which he saith . It is the selfe same matter that the Psal. 37. and 73. do entreate of .