A sermon preached before his Maiestie, on Wednesday the fift of Iuly, at White-hall At the solemne fast then held. By the Bishop of S. Davids. Wm. Laud. Laud, William, 1573-1645. 1626 Approx. 65 KB of XML-encoded text transcribed from 28 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A05169 STC 15303 ESTC S102878 99838640 99838640 3026 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A05169) Transcribed from: (Early English Books Online ; image set 3026) Images scanned from microfilm: (Early English books, 1475-1640 ; 804:07) A sermon preached before his Maiestie, on Wednesday the fift of Iuly, at White-hall At the solemne fast then held. By the Bishop of S. Davids. Wm. Laud. Laud, William, 1573-1645. [2], 53, [1] p. Printed [by B. Norton and J. Bill] for Richard Badger, London : M.DC.XXVI [1626] Printers' names from STC. Print slightly faded and show-through. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. 2002-01 TCP Assigned for keying and markup 2002-01 Apex CoVantage Keyed and coded from ProQuest page images 2002-02 TCP Staff (Michigan) Sampled and proofread 2002-02 TCP Staff (Michigan) Text and markup reviewed and edited 2002-03 pfs Batch review (QC) and XML conversion A SERMON PREACHED Before His MAIESTIE , On Wednesday the fift of Iuly , AT WHITE-HALL . At the solemne FAST then held . By the Bishop of S. DAVIDS . Wm Laud. LONDON , Printed for RICHARD BADGER . M. DC . XXVI . PSAL. 74. 22. Arise , O God ( plead or ) maintaine thine own Cause : Remember how the foolish man ( reprocheth or ) blasphemeth thee daily . THis Psalme in the very Letter is a complaint of the waste that was made vpon the Citie of Ierusalem ; and the prophanation of the Temple that was in it . And these goe together . For when did any Man see a Kingdome , or a great Citie wasted , and the Mother Church left standing in beauty ? sure I think neuer . For Enemies when they haue possessed a Citie seldome thinke themselues Masters of their owne possessions , till they haue ( as they thinke ) plucked that God out of his House , which defended the citty . As you may see in that bragge of the Heathen in * Minu. Foelix . And so 't was heere . The Enemies roared in the Citty , and displayed their Banners , verse 5. And then by and by followes the defiling of the holy Place . Downe goes the carued worke with Axes and Hammers , and Fire on the rest , verse 6. A prophanation vpon the Temple , and vpon all the Rights of Religion there was . All agree vpon that . But it was yet but in Prophecie , not come . And the learned which liued after , and looked backe vpon the Prophecy , and the accomplishment of it , are not agreed . For some say , the Text refers to the first great desolation by Nebuchadonozor ; some , to the last by Titus : some , to that which came between by Antiochus Epiphanes : and some indefinitly to all . The best is you cannot referre the Text amisse . For ineuery of these , the Cittie and the Temple ; the State and the Church were threatned alike . And I for my part see no great reason yet , why the Prophet should not meane all , since certaine it is both State and Church did suffer in all . This Psalme as in the Letter it lookes backe vpon the State and Church of the Iewes , so in the Figure it lookes forward vpon the whole course of the Church of Christ , entertained in any State : For if the State come to suffer 't is madnesse to thinke the Church can be free . And therefore this Psalme certainely was penned to be Documentum perpetuum an euerlasting document to the Church of Christ , to labour and pray for the safety of the State ; Because if any violence threaten the Kingdome with Wast , it must needs at once threaten the Church with both Prophanation and Persecution . Well : This danger is vsually threatned before it come . And so 't was heere . But vpon that threatning what remedy hath the State ? What ? why wisely to fore-see , carefully to prouide against , and vnanimously and stoutly to resist the Insolence and the violence of the Enemie . And to this work euery Subject is bound by all Law , of God , of Nature , and of Nations , to put hand , and meanes , life and liuely-hood . But what remedy hath the Church ? What ? Why a Remedy beyond all this . Maiora arma as Saint Chrysostome calls them , greater , sharper weapons . For fore-sight , and care , and vnanimity , and courage , sometimes come all too short . For all these may dwell in greater proportion in the Enemies Camp. Whither goes the Church then ? Whither ? Why doubtlesse to God. For when all things else faile , The helpe that is done vpon Earth , hee doth it himselfe , verse 13. To God ; and to God by Prayer . That 's the Church way . And the Church way is Via Regia the Kings way ( as Epiphan : calls it ) . The Prophet heere is all vpon this way . For heere in the Psalme is a Noyse of Enemies comming . There 's a Prophecy what they will doe if they get the better . What doth the Church ? Doth shee stay till the Enemies be come ? No sure . 'T is no wisedome in the State ; 'T is no Religion in the Church to doe so . No : nor did the Church so heere . But shee called to minde what strange things God had done of old for his Seruants , verse 14. Vpon that mercy shee grounds her confidence ; That vpon the same Repentance , she shall haue the like deliuer ance . And vpon this Faith and hope shee repents and prayes , verse 20. My Text is the conclusion of this Prayer : And it hath two parts . The one is the Inuocation , That God would bestur himselfe . Arise O God. The other is what the Prophet would haue him doe when hee is Risen : And they are two things which he doth expresly desire of him . The one is that he would pleade and maintaine his owne cause . The other that hee would remember how the foolish man reproaches , or blasphemes him daily . Arise O God , maintaine thine owne cause : Remember how the foolish man blasphemeth thee daily . The Text it selfe is all as it begins a Prayer . It must needs fit the work of the day ; For that Proclaimes for Prayer . No time is or can be vnfit to call vpon God ; But such Times as this are necessary . And there cannot more well bee said , then such Times as this . The Prophet Dauid where he points out opportunity for Prayer goes not so farre . Call vpon me in the day of trouble , so will I heare thee , and thou shalt glorifie me , Psal. 50. There 't was but the day of Trouble . But these Times , might I bee bold to put them vnder their iust character , for difficulties both at home , and abroad , are more then the day of trouble . For , beside that they haue made vp a long Day of Trouble alreadie : These Times are the very concurse of Feare and Danger . The Clowdes haue threatned from heauen now many daies together , to destroy a hopefull and a plentifull Haruest in the Day of Possessiō . As the Prophet speakes , Esay 17. The Pestilence as if it were angry that God had driuen it out of this great Cittie of the Kingdome , wastes and destroyes farre and neere in other places of it . The Sword of a forraine Enemie threatens to make way for it selfe : And if it enter , 't is worse then Famin and the Pestilence . The Prophet calls it a Rasor , Esay 7. But such as is reddier to cut the Throat , then shaue the Beard . Can yee tell where to sue out remedy against these , but at God ? Perhaps you may think vpon second and subordinate Helpes ; And 't is fit yee should : For these are simply necessary too . And 't is Gods great blessing vpon the Kingdome , that to meete with the Distractions of the Time , hee hath placed ouer vs in the Throne , a wise , a stout , a vigilant , and a most prouident King. Well : But can you alwaies haue these second helpes at hand ? Can you alwaies by them effect your end ? Haue you them ready at this time ? Haue you the Sinewes that moue them ? T is well if you haue . But I doubt 't is a great part of the sorrow and trouble of the time that you haue not . And howsoeuer , haue , or haue not , there is a commanding power both ouer you and these . And therefore this is a time for Humiliation vnder that power , that hee which giues Grace to the Humble , would resist the Pride of our Enemies : S. Iaco. 4. I need not presse this any further . The necessity of these Times speakes out . T is past whispering now that this is a day of Trouble . Of Trouble : therefore it ought to be a day of Prayer , humble and deuout prayer , which may Out-Cry our sinnes to God. And as it ought to be , so Authority in a most religious hand commands it . And a powerfull Edict hath made that duty publique , which else perhaps would haue beene , as much neglected in the priuate , as the time it selfe and the danger both haue beene . Will ye say : vvee see by the threatnings , that God is angry vvith vs ? vvill ye adde to this ? If he be angry , he vvill not succour vs ; no nor regard the prayers that are made for succour ? Well , suppose this : yet Prayer is necessarie , and the ready way to bring God into the Battell on our side . Will ye see how ? First , God giues Grace : In the strength of Grace do you repent , and God cannot continue angrie . In your repentance pray , and God cannot but heare ; and some way or other come in to helpe . And it vvas neuer a Church Conclusion ; God is angrie , therefore I will not pray . No , But therefore I will , was the Churches voice . First , pray to appease his anger , and then pray againe to obtaine his loue , & those blessings which he giues , vvhere he loues . And the Church of old often did vpon great apprehensions , as vve do this day , Fast and Pray together . That is , labour by all meanes to make God for the State. First , because if there be any euill Spirit , as you lately heard , got in betweene Abimelech and the Men of Sechem , betweene the King and his People . Iud. 9. There 's no Exorcisme so soueraigne to cast him out , as Fasting and Prayer . For some Diuells , you know , vvill not otherwise out . S. Mat. 17. And because a soule , humbled by Fasting , growes hungrie after God. And that hunger shall be satisfied ; S. Mat. 5. But one Fast there is , take heed of it . 'T is a mighty Enemy both to Prayer and him that prayes . 'T is to Fast from sustenance vvhile vvee are in the Church : and to fall greedily like hungrie Men , vpon all our old sinnes , so soone as we are out of the Church dore . God himselfe cries out against this Fast , and will none of it , Esay 58. Well : Fasting then and Prayer's necessary . But how doth this Prayer of the Prophet fit vs ? Hovv ? VVhy sure it fits vs euery way . And wee haue as much need , euery way as much , to power out our praiers to God , as Israel had . The Prayer is Exurge Deus , Arise , O God. When the Priests of Baall had prayed long and were not heard , Elias bid them cry lowder : Their God was asleep , and must be awaked , ere he could help them . 3. Reg. 18. Asleepe : Yes , dead asleepe . And it was in iust scorne of their grosse Idolatrie , that hee bid them crie lowder vpon a deafe Idoll . But that God that watches ouer Israell , doth neither slumber nor sleepe . Psal. 121. As appears in the speedie return which he there made to the praiers of Elias . Why but then , if the God of Israell doth neither flumber nor sleepe ; why doth the Prophet call vpon him to arise , and take care of the People ? VVhy ? Surely not because he vvas laid downe to rest : But because this is one of the manie speeches which are vttered of God in Scripture , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after the manner of men . Not to expresse any such thing in God , but to make vs vnderstand some thing of God by our selues . So that while the Prophet praies , that God would arise ; heer 's no signification of any slumber in God : But t is to to teach vs , that God sometimes in his prouidence ouer vs , is Dormienti fimilis , like to a man that sleepes . As some in S. Bafil render that , in the Psalme 44. 23. For , as hee that sleepes must haue some call to awaken him . So when God either for our sinnes , or for triall of our Faith and Patience , or for some other cause best knowne to himselfe , shall suspend or drawe in the sensible comfort of his prouidence , by which wee are presently exposed to Feare or Danger , our Prayers must bee the Call , to make it appeare by the Actiuenesse of his prouidence that he sleeps not . And God is then said to Arise , when after long with-drawing , as it were his Act of Power and prouidence , ( For so 't is called ver . 12. Why with-drawest thou thy hand ? ) he at last shewes he was waking ouer his people . And to manifest this to their comfort is the Prophets praier : Arise , O God. Now the Prophet pray'd heere in the name of the Church & of the State. And the manner of the Praier tells me , both were in danger , great danger : as they must euer bee when God withholds his mercie , as heere he did . For , Nisi Dominus , except the Lord keepe the Citie , the watch-man waketh but in vaine , Psal. 127. And Nisi homo , except Men haue some sensible experience of Gods fauour that he doth keepe the Citie : they are apt to doubt and distrust his goodnes . And very ready to thinke he sleepes . Whereas he doth but as earthly Parents sometimes doe with their lesser children , hide themselues that they may bee sought . And the more their children crie at their absence , the stronger Argument they draw of their loue ; and Ioy in their verie Teares , to see they cannot call but Crying . And poore Infants they cry , because they knowe no safetie but in their Mothers Armes . And certainly no safetie for vs , but in the hand of God : And therefore 't is time to call , that God would bee found of vs , and Arise to succour vs. But you will say . Though God cannot , yet Christ as man could and did sleepe . And 't is in vaine for vs to make anie addresse to God , if Christ be a sleep and not with vs. For , the well-pleasing of God is in him , not in vs , S. Matt. 3. Yea , but marke . Though Christ could and did sleepe while his body was passible : yet after his Resurrection , that his bodie was glorified , as he can dye no more , Rom. 6. So can he sleep no more . And he is more vigilant , a great deale , ouer all the Praiers we make , then we are to make them : Else wee must deny him to be God. For ( as S. Austin tels vs ) Aures Dei in Corde Precantis sunt , The eares of God are in the heart of him that prayes . Not a motion in the heart , but the eare of God hath it presently . And so of Christ , or he cannot be God : So , no feare that Christ is a sleepe neither . And euen in the time while he carried about him our flesh mortall , vvee neuer read that he slept but once , And that was at Sea : and at Sea in a Tempest S. Mat. 8. An ill time chosen , you will say , to sleepe in ; But that 's not so neither . For hee tooke opportunitie only of the Tempest , to shew his Disciples that his Command could lay the Sea. If any Enemie come vpon vs , hee must come by Sea. It 's therefore fit for vs to pray , that though CHRIST now slumber not , yet that he would remember where hee once slept , but Arose to make a Calme . VVe haue been in one Tempest , and we haue cause to feare another . Let vs in any case get Christ to Sea , and a board our Shippes . That no Tempest may vntackle them , or rent their Keeles ; or hewe down their Masts . That no enemie may come neere them with safetie ; nor slide from them by escape . This is the waie , and you are now vpon it , to make God and Christ arise together . And this very Prayer heere in the Text is grounded vpon a wonderfull deliuer ance at Sea , Ver. 14. Well : wee are safe enough at Sea and at Land , if wee can but get God to Arise on our part . But how shall we be able to do it ? How ? why neuer dream , ( for it is a Dreame indeed , and a fond one too ) that ye can euer be able without Gods Grace , to make God yours . But knowe that he hath Grace for you , and giues it , and he is halfe yours alreadie : Hee will Arise and bee all yours , if you pray in Graee . But here two things are especially to be taken heed of , if we will haue our Fasting and our Prayers preuaile . And I doubt we are guiltie of both : and haue taken heed of neither . The one is Pride : and the worst of it Rising against God. For , wee must not looke that God should Arise to helpe vs , if wee arise to oppose and vnglorie him . And marke the phrase of Scripture . God resists the proud , S. Iac. 4. Resists : therefore that time which wee would haue God spend to defend vs , our Pride forces him to vse to Resist vs. And certainely Rising against God , and raising our sinnes with vs , euen aboue Mercy , were it possible , is not the way to make God Arise for vs but against vs. If we will haue God Arise , wee must fall lowe on our face before his Footstoole , for hee is Holy , Psal. 99. And humble our selues as wee haue begun this day , that hee which is all Mercy and Power , may be as willing , as we know him able to deliuer vs. The other is Security . And the worst kinde of that too Security in and vnder danger . For wee must not looke that God should Arise and take care of vs , if wee will sleepe on in Security , without care of our selues . And no destruction so suddaine as that which comes when security sings Peace and Safety , 1 Thes. 5. Nay , which is worse , the Apostle there tells vs , that in the time of security God threatens it shall come . So Security is both a meanes to bring danger , and a disinabling to resist it . And therefore if you will haue God Arise , you must arise too . Arise in soule by deuotiō : Arise in life by the workes of Sanctification . And arise in prudence and in prouident care to be vp , and not found sleeping in riot and excesse when an Enemie is , or ought to be feared . I know 't is hard to make you confesse that you haue been or are , either secure amongst men , or proud against God. And I am sorry 't is so . For the very difficulty of confession makes mee doubt you are guilty of both , and so continue . For he was a wise Man , that gaue this reason why a man doth not confesse his faults , namely , Quia etiam nunc in illis est ; because he continues in them still . And you know Somnium narrare , vigilantis est . 'T is a proofe that a man is awaked , when hee can tell , and doth acknowledge how his dreaming fancie fool'd him while he slept . But if after all this you doe not yet see you haue binne in a dreame , I must craue leaue to thinke you are secure and asleepe still . Let vs therefore confesse and amend these and all our other sins , that haue made God stand a loose from vs , and then God will Arise before we can call him vp . This for the Inuocation . The second generall part of the Text is , What the Prophet would haue God doe when he is Risen . And they are two things . The first is , that God when hee is risen would pleade and maintaine his owne cause . In which the circumstances are many and important . And first I finde acknowledged here by the Prophet , that God hath a cause in hand ; not alwaies the same , but still a cause ; and a cause in continuall agitation among the Sonnes of Men. So 't is alwaies Terme with God ; some cause still , and a trying . And yet the opinion which some of the Heathen had , that God could not worke in prouidence ouer vs , but he must be vnquiet and troubled in himselfe , is as weake as false . Christ tels vs otherwise , S. Ioh. 5. My Father worketh hitherto , & I worke . For ( as the Schoole obserues ) though he ceased the Seauenth day from the work of the generall Creation of the kinds of things ; yet there is another worke from which he ceased not . That worke is in gubernatione Creaturarum , in his prouidence and gouernement of the world . But this worke of God is questioned too . For many things in the workes of prouidence , many Men , yea and sometimes the best , are a great deale to busie with . For instance . They would faine know why many wicked Men prosper in the world ; And why many vertuous Men suffer ? This secret hath exercised the world in all Ages , and the Church euer since it had a being . It put such a stresse vpon the Prophet , that it crushed these words out of him . It is in vaine that I haue clensed my heart and washed my hands in Innocency , Psal. 73. In vaine ; No , God forbid . And the Prophet corrects his passion after , verse 16. In the meane time , heer 's the cause of God at triall ; And men apt to quarrell that for Iniustice , which is not against the Rule , but aboue their reach : As at the day of Iudgement shall plainely appeare saith S. Augustine . Againe ; They would faine know all the secrets of Predestination . But 't is one of Gods foundations : And such a foundation as hee hath set a Seale vpon it , 2 Tim. 2. The Lord knowes who are his . 'T is very dangerous breaking vp of Seales , especially Gods. The indorcement is enough for vs , and very plaine to be read . It followes . And let euery Man that calls on the name of Christ , depart from Iniquity . If he doe not that , hee is not Christ's ; Let him talke of Predestination while he will. And in these and all other causes of God try them where you will , and how you can ; Dauid and Saint Paul agree vpon it : He will be Iustified in his sayings and cleare and ouercome when hee is Iudged , Psal. 51. & Rom. 3. Well : Gods cause is at triall : But what cause of his is it , that 's particularly meant in this place ? For , if it bee Gods , 't is worth the knowing what ere it bee . And no cause of his can be heere , but Men owe it , as well as him , some duty . And therefore necessary to be knowne , that due may be performed vnto it . Now the Cause of God meant heere though it bee proposed , as Causa vna , one cause , yet 't is very large , and comprehends many particulars vnder it . Some directly concerne God , and some only by reflex . But God is so tender of his Iustice and his Honor , that nothing can so much as touch vpon him , but 't is Gods cause presently : In as much as yee haue done it , or not done it , to one of these little ones , you haue done it , or not done it to mee , S. Matt. 25. And so goes the Text , Gods Cause , all , and but one , whether it be directed against him , or reflected vpon him . Whether it bee the Reproach which the Sonne of God suffered for vs , Or the troubles , and afflictions which we suffer for him ; 't is Gods Cause still , and accounted as one . As one : And yet I find three things agreed vpon , to bee principally contain'd in this Cause of God. First , the Magistrate and his Power and Iustice. And resist either of these , and yee resist the power , and the ordinance of God. Rom. 13. There 's Gods cause plaine . And the Eye of nature could see Aliquid diuinum , somewhat that was diuine in the Gouernours and Orderers of Common-wealths . In their verie Office : In as much as they are singled out , to be the Ministers of diuiue Prouidence vpon Earth : And are expresly called the Officers of Gods Kingdom Sap. 6. And therfore the Schoole concludes , that any the least irreuerence of a King ; as to dispute of his Iudgements : And whether wee ought to follow and obey him : Sacrilegium dicitur , is iustly extended to be called Sacriledge . And since all Sacriledge is a violation of some thing that is Holy ; it is euident that the Office and Person of the King is sacred . Sacred ; and therefore cannot be violated by the Hand , Tongue , or Heart of any Man , that is , by deede , word or thought . But 't is Gods cause , and hee is violated in him . And here Kings may learne if they will , I am sure 't is fit they should , That those Men which are sacrilegious against God and his Church , are for the very Neigbour-hood of the sinne , the likeliest men to offer violence , to the Honour of Princes first , and their Persons after . Secondly : the cause of the Church in what kinde soeuer it be . Be it in the cause of Truth , or in the cause of Vnity ; or in the cause of Right and meanes , 't is Gods cause too : And it must needes be so . For Christ and his Church are Head and Body , Ephes. 1. And therefore they must needs haue one common cause . One cause : And you cannot corrupt the Church in her Truth , or persecute her for it , nor distract her from her Vnity , nor impouerish and abase her in her meanes , but God suffers in the oppression . Nay more : no man can wilfully corrupt the Church in her doctrine , but he would haue a false God. Nor persecute the profession of the Church , but he would haue no God. Nor rent the Church into Sects , but hee would haue many Gods. Nor make the Church base , but he would plucke GOD as lowe , Were God as much in his power as the Church is . And therefore the Churches Cause , is Gods Cause . And as Eusebius tells vs , when by Stephen Bishop of Laodicea , the state of that Church was much hazarded ; it , and the meanes of it , were mightily vpheld by God himselfe . And Elias Cretensis goes full vpon it in the generall . 'T is Gods cause , any controuersie that he debates against his Enemies . Now this euer holds true , in whatsoeuer the Church suffers for the name of God and Christ. And therefore if either State or Church will haue their cause Gods , the State must looke their proceedings be iust , and the Church must looke their Deuotions & Actions be pious . Else , if the State be al in vvorme-wood & Iniustice : if the Church sauour of impurity and irreligion : If either of these threaten either Bodie , neither can call vp God then . For sinne is their owne and the diuells cause , no cause of Gods , who punishes sinne euer , but neuer causes it . Thirdly : 'T is Gods cause , which is directly against himselfe , when Iniustice that he will not , or weakenesse that hee cannot , Arise and Helpe , are most vnworthily , nay blasphemously cast vpon him . The very Text you see calls it no lesse then Blasphemie . And as S. Basil tells vs 't was audacter effusa , most audaciously cast into the face of God. But how I pray ? How ? why they persecuted the Church of Christ with great extremities , and then because God did not alwaies , and in all particulars , deliuer it , Deum vt infirmum traducebant , they accused God of Impotencie . Rabsaches case before Christ in the flesh : which of the Gods haue deliuered the Nations that serue them , that the Lord should deliuer Ierusalem ? 4. Reg. 18. Pilates case to Christ. Haue not I power to crucifie thee , and power to loose thee ? S. Ioh. 19. Iulians case after Christ. For while he raged against the Christians , hee turn'd the contumely vpon God : And charg'd omnipotence with weakenesse . So you see the Cause of God what it is , and withall that it is many and but one . Many in the circumference of his creatures , which fill vp the State and the Church : and yet but one in the point of that indiuisible Center which is himselfe . Well , we haue found Gods cause as 't is tumbled vpon the earth : But what is it the Prophet would haue God doe to it ? What ? Why that followes . Iudica . Pleade it , Iudge it , Maintaine it Lord. For the King and the State ; For thy Church and Seruice ; For thy selfe and thine honours sake . Thou hast made their cause thine owne , therefore maintaine it , as thou doest thine owne . Now this God is neuer wanting to doe , nor neuer will be . So far as Iustice and Religion make the cause his , hee will Pleade it first , and Maintaine it after . But yet hee doth not this alwaies with a Iudgement that is visible to vs. Nor with such a one as will make enemies confesse that Gods maintenance is on our part . And therefore as Ruffinus thinks , these words are not only a Prayer , that God would Arise , and maintaine his cause : but that he would so plead it , that hee would make the Iustice and Right of it appeare to Enemies and Opposers ; and the maintenance euident to friends and defenders of it . So , maintaine thy Cause , is as much in effect , as make the world know 't is thine , and thou wilt maintain it . That from Gods maintenance , the cause may haue safety : And from our hope of maintenance , we may receiue Comfort . Why , but why should God pleade , iudge , and maintaine his owne Cause ? Is the Prayer of the Prophet iust ? Yes no question . For , the Cause of God is euer iust , and therefore ought euer to bee maintained . Nor is it any partialitie in God to his owne Cause , that hee comes to iudge it . But he is forced , as it were , to the maintenance of it himselfe , partly , because some men will not , and some men cannot defend his Cause . And partly , because it must be iudged at some Tribunall . Now there lye many Appeales in the cause of God. And all Appeale is to a superiour Court. The highest is Gods. Therefore when Malice and Tyrannie hath done what it can to Gods cause , if his Seruants doe but Appeale , as they euer doe ; The Cause must in the end reuolue to God himselfe , who alone hath no superiour . Yet his very Enemies need not feare . For he vvill so plead and iudge his owne Cause , that their owne Consciences shall tell them his Iudgement 's right . Now one thing vvhich laies a kinde of Necessitie vpon God to maintaine his own cause , is as I told you , that some Men will not , and some men cannot maintaine it . I find both these touched in the Text. First , they that vvill not . For these vvords , Arise , O God , and maintaine thine owne Cause , are a grieuous taxe vpon all them to whom God hath giuen means & ability , yet will not stir to succour his cause . For'tis as if he had said , Men vvil not maintaine thy cause : If thou vvilt haue it defended thou must doe it thy selfe . The Iewes it seemes vvere now very guilty of this , else the Prophet vvould neuer haue runne vvith that earnestnesse to God. He vvould haue prayed to God had Men bin neuer so vvilling ; yes , God forbid else ; but had they done their duty , the extremity had not beene fear'd . And marke and tremble at the curse of God which vvas called for vpon some of that People for this sinne , Iudg 5. Curse yee Meroz , ( saith the Angell of the Lord ) curse the Inhabitants thereof . Why ? beause they came not vp to helpe the Lord , to helpe the Lord against the mighty . To helpe the Lord : Why , What cause of God vvas this ? What ? Why'twas his cause of Warre against Sisera ; as appeares , Iudg. 4. Against Sisera ; yet to helpe the Lord. And certainely 't is a great and a grieuous errour in any People as well as in Israel : and in any age of the world as well as in that ; to fast , and pray , and call vpon God to Arise and Maintaine his cause and their owne ioyn'd vvith it ; if in the meane time they vvill put nor hand nor purse to maintaine either their owne , or Gods. Their owne in the State ; Or Gods in the Church . These Men perhaps are of Tiberius his minde Deorum iniuriae Dijs curae ; And vvhat that Oracle meant , when he writ so to the Senate ; vvhether ; It belongs to God to vindicate his owne cause ; Or , God vvill be sure to doe it , Or let his cause sinke if he vvill not defend it ; I am not certaine . This I am sure of , God can defend himselfe sine Patrocinio nostro , without any aide of ours . But yet if we come not in to helpe vvhen the Cause of God is deposited vvith vs ; the feare is , and 't is Iust , that God vvill Maintaine his cause , and leaue vs to maintaine our owne . Secondly : They that cannot . For these vvords , Arise , O God , Maintaine thine owne cause , imply disability in Man , as vvell as malice . For 't is as if hee had said ; Men cannot at all times maintaine thy cause . If thou vvilt haue it defended , thou must doe it thy selfe . And this is true of the strongest of the Sonnes of Men , if they bee left to themselues . But this , though it puts vs in more feare , yet it makes vs not halfe so guilty . For Guilt followes malice more then Impotency . And our weakenesse and disability is such , that we are not able to hold it vp against so many and great Enemies , as the cause of God bath . This was the case of Hezekiah ; He durst not trust to himselfe , and his owne strength against the Hoste of Assiria . Therefore to his Prayers he went , 4. Reg. 19. O Lord our God , do thou saue vs out of his hand : which is all one with the Text. Arise , and maintaine thine owne cause . But I pray take this with you . When Hezekiah pray'd thus , the People were in Armes . No deserting the cause though no selfe-ability could hold it vp . But what Enemies had the cause of God then , or hath it at this day , that such earnest prayers vvere then , and are now made , that God would Arise and maintaine it ? Doe you aske vvhat Enemies ? I 'le tell you ; Perhaps I shall not be able to tell you all . But what my Text tells me , I 'le shew you . First , the Text tells me , the Enemies that came vp against Gods cause were fierce , & had got some hope of Aduantage ; Implyed in this , that the Israelites were faine to call for maintenance , and supply against them . Next the Text tells mee , these Enemies were thought too cunning & too strong for Israel , to whom the defence of Gods Cause was then committed : Implied in this , that they were faine to flie to God , and call him in to his owne defence . A signe , that all seconds were too weak . Thirdly , the Enemies were many , and not like to be beaten or mastered at once . And that 's expressed , ver . 20. A multitude of Enemies . And last of all , they vvere as cruell , as strong and numerous . For so vvee read , ver . 5. Where they are called Roaring Enemies . A name vvhich euer had some affinitie with the Diuell , 1. S. Peter 5. So in all likelihood nothing remain'd but to get God to be absent , and then they might easily swallow his People and his Cause together . To preuent this was the Prophets praier , and so it is ours this day . For so the Psalme begins : O God ( considering how thy cause is streitned ) Wherefore art thou absent from vs so long ? And it ends at Arise and maintaine thy Cause against them . And the forme of the Prophets Praier is very considerable too , and a great example to the Church of Christ. The Prayer is , that God would Arise , and maintaine his Cause . The first thing the Prophet aimes at is the Cause ; the equity & right that belongs to it , not the respect it had to Persons . And this out of question is the vvay of Iustice , to honour the person for the Cause , not to esteeme the cause for the person . Now men for the most part goe a crosse way to this , and therefore , vvhen they vvill come into the way of lustice I cannot tell . For vsually all businesse is sided into parties . 'T is no matter for the Cause , let who will maintaine that simply for it selfe . If it make for vs and our party , so farre vvee vvill maintaine it ; else be it Gods cause or whose it vvill , vvhether it sinke or swimme , it shall not trouble vs. And I doubt as the practise of too many men is , so is their Prayer . For the Faction and the Party all ; not the cause , either as 't is Gods , the Churches , or the States . And parties are euer priuate ends . The Cause as 't is Gods , the Churches , or the Kingdoms is euer common . Euer fit to be made the Obiect of our Prayers . Yet this aduantage may heere be had . If euer you may safely preferre the person before the cause , and yet be iust , you may doe it heere . God before his owne cause . And the Reason is , because God as he can neuer tender an vniust cause to his People , so is he Iustice it selfe : And euer Iuster then any cause of his that is without him . Therefore whatsoeuer others doe , Arise , O God , and maintaine thy selfe , and thine owne cause . Maintaine it euen from heauen , ther 's no great trust to the Earth : for that is full of darkenesse and cruell habitations , verse 21. Now all this while wee haue almost forgotten , who 't is that makes this Prayer . Saint Hierom tells me , and hee is not alone in the opinion , the Psalme was Dauids , and therefore the Prayer too . As a Prophet he foresaw the danger , and as a King he went on directly to the highest remedy . And though Kings now are not Prophets , yet 't is a great blessing vpon any Kingdome to haue the King a Seer so farre as is possible . To haue him with both eyes open . His right eye open and vp to heauen , for God to maintaine him ; And his other eye downwards , but open , vpon his People to take care of them , and maintaine them , with the same support that hee hath receiued from God. And herein aboue other Nations we are blessed this day , I say againe , Aboue other Nations ; if vve can see our blessing , and be thankefull . For the King keepes his eye as steddy vpon God , as if hee had no helpe below him : And yet at the same time as gracious an eye vpon his People to relieue their iust grieuances , as if he were more ready to helpe them , then to receiue helpe from them . Let not your hearts be troubled , neither feare , S. Ioh. 14. Here are two Kings at once at Prayer for you , Dauid and your owne King. They are vp and calling vp on God to Arise . For shame Lagge not behinde God and your King. You haue beene and I hope are , a valiant Nation , let nothing dead your spirits , in Gods & your Countries Seruice . And if any man drop malignant poyson into your Eares , powre it backe into his owne bosome . And Sir , as you were first vp , & sumon'd the Church to awake , and haue sounded an Alarum in the Eares of your People ; Not that they should Fast and Pray , and serue God alone , but goe with you into the House of the Lord ; so goe on to serue your Preseruer . Your Merit , and the Noblenesse of your heart will glew the hearts of your People to you . And your Religious care of Gods Cause and seruice , will make him ( I doubt not ) Arise , and haste to the maintenance of your Cause , as of his owne . Only in these , and all times of difficultie , bee strong and of a good courage , keepe close to the Lawe of the Lord. Be full of Counsell , and then resolute to Act it . Else , if you shal not be firme to deliberated Counsells , they which are bound to serue you , may seeke and finde opportunities to serue themselues vpon you . This doe , and God Arise and be with you , as he was with Moses ; Ios. 1. This do , and as S. Chrysost. speakes . Aut non habebis Inimicum , aut irridebis eum : Either you shall haue no Enemy , or you shall be able to scorne him the world ouer . The second thing vvhich the Prophet vvould haue God doe when he is risen , is that he would Remember how the Foolish man blasphemeth him dayly . The Enemies of Gods Truth , and of the peace of his People , it seemes , doe not onely seeke to ouerthrow his Cause , but base & vnciuilly irreligious as they are , they flye vpon his person too . For so you see the Text changes from the thing to the person . Maintain thy cause : but remember , the Reproach runs against thy selfe : They blasphemethee . And by this you may see how dangerous a thing it is for any Men ; or any States , to become Enemies to the Cause of God. For sinne will not stay till it haue wrought them farther , euen into enmity against God himselfe . And therefore this sin here , a high and a presumptuous sinne , is not called the presumption of them that hate Gods Cause , but of them which hate God himselfe , Ver. 24. Presumption easily falls to Reproach goodnes itselfe . But what Reproach is it these Enemies cast vpon God ? What ? Why , 't was in the highest degree . 'T was Blasphemy . For so Saint Basil renders my Text. And so 't is called againe , Ver. 11. & 19. You may be sure the Prophet mistooke it not : It went not single , there vvere more then one ; and Theoderet cals them Execrationes , Cursings and Reuilings of God. And men of all sorts , as vvell as vsurping Enemies , had need bee watchfull ouer this sin . For a man may quickly be vvithin the borders of it , before hee be aware ; especially , if he be bold and busie vvith the Cause of God , as it is reserued and secret in himselfe . For since all Blasphemie is a Derogation of some Excellencie chiefly in God : the Schoole collects and truly , That vvhosoeuer denies to God any attribute that is due vnto him : or affirmes any of God that is not agreeable to his Nature : is within the Confines of Blasphemie . Entred , though perhaps not so far gone . But these Enemies , it seems , stuck at no degree of Blasphemy : Spared God himselfe no more then his Cause . And vvhat reason can this State or Church haue , to thinke these Enemies , or their like , that spared not God nor his Cause , vvill if they haue power enough , spare them or theirs . But I pray , vvho or vvhat manner of Enemy vvas it , that made thus bold vvith God ? Who ? vvhy , my Text answers that too . Sculous fuit , it vvas the foolish Man : And you may know so much by his boldnesse . We find , Psal. 14. There was a Foole that blasphemed God. But 't was in his heart . Out of his mouth hee durst not let it goe : not once . And this Foole was in the same feare at first . For his Blasphemie kept in his heart , verse 9. But now hee was growne impudent , it brake out at his Lippes : For as S. Basil , and others obserue ; he did Palam maledicere , Blaspheme at large . The Prophet no question knew these Enemies what they were , and that they had other names beside Fooles . But hee fits them with their Name of Merit : That they deserued , that he giues them . I told you these Enemies vvere cunning , subtill Enemies . And 't is true : But Malignity against Gods cause , and Blasphemie against his Person , vvill make the greatest Wisedome in the world turne Foole. And Follie dares aduenture any thing against Man : Nay , against God too : vvhich is a like true of the Foole at home , and the Foole abroad . The Prophet pray'd against their Enemies , as vve doe now against ours . O my God make them as a wheele , Psal. 83. And see in what a wheele they are : The worst that euer moued . For their Blasphemy carries their Wisedome round into Folly. And their Folly turnes their malice round into heigher degrees of Blasphemy . Thus is this Enemy no sooner a Blasphemer but a Foole : And no sooner a Foole , but a greater Blasphemer . So Blasphemy is punished with Folly , and Folly vvith Blasphemy . Ther 's the vvheele , both in the sinne , and the punishment . And I pray obserue : These Enemies that beset Gods Cause at Ierusalem vvere a Nation . And so some reade heere ; Not the Foolish man , but the Foolish People . And a powerfull Nation they were , were they Babilonians , Syrians , or Romanes . And one of them they were . And yet you see the Prophet giues them , no other , no better name , then Foole , when they violently persecute Gods Cause . Indeed they deserue it . And this Sinne is as able to Foole a whole Nation , as a particular Man. Nay the holy Ghost heere speakes of them as of one Man. As if Blasphemie could change a whole Nation into one Foole. And surely , 't is no hard thing with God to make the wisedome of the whole world Foolishnesse , 1 Cor. 1. And 't is as easie with him , to confound the wisedome of a whole Nation , as of one Achitophell . And see I beseech you how their sins continue : Once a Foole in this kinde , and an Enemy to Gods Cause , and a Blasphemer of his Person euer after , without a great deale of mercy . And this is noted in the circumstance Tota Die , and Quotidie , Daily , and all the day long at this Blasphemy : And 't is vsuall this with Enemies ; All the day : For their Studdie is vpon it . And euery day : For these Enemies were the same in Blasphemy , The day of their preparation : The day of their Fight ; & the day of their Victory . And Ruffinus obserues that this Blasphemy grew in the continuance . And either it derided God in his Seruants , or it menaced men for seruing God How it flatter'd it self there while against both Man and God , is thus far apparant in the Text : That they neuer durst haue bin daily Blasphemers against God , if they had not bin Opinators at least , that God could neuer haue maintained & made good his cause against them . It is too much to see the cause of God opposed : To heare the Name of GOD Blasphemed , were it but once : But all the day long , and euery day is a Tentation allmost vnsupportable to Christian and religious hearts . Yet this wee must bee Inur'd to heare against King and Church , and God himselfe , if wee take not better course then hitherto wee haue done to keepe out the Enemy and his Blasphemy . Against this 't was time for the Prophet , and 't is time for vs to pray . The Blasphemy of an Enemie is a very vrgent Motiue to make Men pray . And the Prayer of the Prophet heere , that God would remember the Blasphemer , was very feruent . For he beginnes this Prayer , at Remember the Rebuke of the Enemy , verse 20. And hee ends his Prayer with Remember the Blasphemy of this Foole , v. 23. Remember and forget it not , verse 24. This was the Prophet's Zeale for Gods Cause , and you may learne by it , that cold Prayers are not they which remoue the Blasphemy of Enemies . The Prayers indeed of but one righteous Man doth much , but 't is when they are feruent , S. Iaco. 5. But you vvill say : What needs all this calling vpon God to Remember ? Is it possible he should forget ? not possible certainly . But then as before : Though God cannot sleepe : Yet to awaken not him but our poore vnderstanding concerning him the Praier was , Arise , O God. So heere , though God cannot forget , yet because in his prouidence , he somtimes carries himselfe to our sense and apprehension , Ad modum obliuiscentis , as if hee did forget ; and threatens that hee will forget ; Obliuione obliuiscar eorum , Ose. 1. Forgetting , I will forget them . Therfore heere againe the Prayer runnes after the manner of men : Arise , O Lord , yes , and Remember too . Why , but since heer 's Enmity against the Cause of God , and Blasphemy against himselfe , why doth the Prophet aske no more of God , but that he would remember this ? Why ? why certainly'tis , because there 's aboundantly enough of that . He knew if God did Remember , he would punish ? And ( as S. Ierome obserues ) hee therefore Remembers , that hee may confound in Iudgement . And indeede in Gods Language to Marke and Remember , is many times to punish : and not to Remember , is to forgiue sinne . If thou Lord shouldest be extreame to marke and obserue ; that is , to punish , What is done amisse , Psal. 130. And the Church hath learn'd not only to speake , but to pray of the Prophet . For so the Church praies in the Letanie : Not , punish not , but Remember not Lord our Offences . And therefore the Prophets Praier was home enough , Remember Lord : Yes , do but that , and we either haue , or shall haue enough and our enemies too . We , I hope of deliuerance and preseruation , and they of punishment . Thus you haue heard the Prophets praier , and I hope made your owne , that God would Arise and bestir himself . And what he desired God would do , both for State and Church when he was Risen . That is ; That hee would pleade and maintaine his owne Cause . And Remember , that is , punish , in his owne time the Blasphemy of all them , that reproach or detract from it or him . One thing yet remaines and 't is fit to be thought vpon this day , euerie daie , all the day long . And that is , what it is that makes God a Protector of any King , any State , any Nationall Church , against either in bred or forraine Enemies . Against the Fox at home and the Lion abroad . And that certainly is ; for the State to goe on with Honour and Iustice. And for the Church to labour Deuotion as much at least , if not more then knowledge . For else Gods cause and ours may be two . And then God may Arise , and maintaine his owne , but leaue vs to the Famine , to the Pestilence , to the Sword , to any other Iudgement . The onely way to make God Arise as soone as euer we call : Nay , to preuent our call and come in to helpe before we pray , is , for both King and People , State and Church , to weaue their Cause and Gods together . To incorporate them so , that no cunning of the Diuel may be able to separate them . For then the benefit is apparant . God cannot Arise and maintaine his owne cause , but he must maintaine ours too : because 't is one with his . And his owne ( doubt you not ) he will maintaine , against the proudest Enemie that can come against it . And certainly the greatest hope and confidence of Gods Assistance to any Nation , to anie Man , that can preceed deliuerance itself , is to make their Cause all one with Gods. And that is done by vpholding his , and conforming theirs . Our safety then is when our cause is one with Gods : Our danger when they differ . But what is it that puts the difference betweene them ? What ? why that which put the first Enmity betweene God and Man , Sinne. And therefore if wee will quit the Enmity and bee made friends , the onely vvay to reconcile vs with God , and our Cause vvith his , is by Faith and Repentance to banish Sin. The sooner this is done , the sooner we are safe : vvhich cannot be till our Cause be one with Gods : One , and yet vvhen 't is one the preheminence is still vvith Gods Cause , vve must not suffer ours to step on before him . For our Cause as 't is spirituall and concernes our soules , if it be neuer so good , neuer so close ioyned vvith Gods , yet God's is to haue the precedence . For be ours neuer so good , I must begge of your humility to Remember , that Gods Grace did both preuent and follow , to make it so . And therefore we are to put his cause first , and to pray chiefly for the maintenance of that which gaue worth to ours . And for our cause as 't is tempor all and concernes this life onely , Our safety , life , and liuely-hood ; Gods cause is to haue the precedence of that much more . Father and Mother , Wife and Children , Brethren and Sisters , Life and all , must be accounted as nothing to Gods Cause , S. Luke 14. And it hath euer been a signe that the Soule of a Man goes right : That a vvhole People keepe vpon Gods path ; when they seeke first the Kingdome of GOD and the righteousnesse thereof , and leaue God to minister and maintaine the rest , S. Mat. 6. When they are more tenderly affected to the Cause of God , and more sensible of the Reproach or Blasphemy of his Name , then of any calamities , that might or malice can bring vpon their persons . And yet our giuing Gods Cause the precedence , in our loue to it , and our Prayers for it , is no exclusion of our own Cause : Nay , the preferring of Gods before our owne , And the making of our owne conformable to Gods , Is the way to make God as iealous of our safety from all extremity , as he is to vindicate his owne honour from Reproach and Blasphemy . And therefore though the Prophet heere ( as Theodoret obserues ) doth not say Arise , O God , and maintaine Causam meam , my cause , but thine owne . Yet the same God that will haue vs preferre his cause , will haue vs pray for our owne like wise . And so the Prophet did : For though he be heere all for Gods cause ; yet vvee haue hime very earnest for his owne too . Pleade thou my cause O Lord with them that striue with me , and fight thou against them , that fight against me , Psal. 35. And defend my cause , O God , against the vngodly People , Psal. 43. 1. Well then : Thy cause O God ; and my Cause O God. But the Rule of Practise goes heere ; Gods cause must leade , that ours may follow it , vnder the protection of God. As we haue therefore now begun , so let vs pray on as the Prophet did . That God euen our Gracious Father will bee no longer like vnto one that sleepes : That hee will Arise , and blow ouer these feares from vs. 'T is but his Breath , and he can drie the Cloudes , that they drop not Rottennesse vpon our Haruest . 'T is but his Breath , and he can cleere the Ayre of Infection , as well all ouer the Kingdome , as he hath , beyond admiration , done it in our chiefe City . And 't is but the same Breath , and he can shake our Enemies to peeces in the Sea. That God being Arisen and come neere in prouidence , will pleade first , and after maintaine his owne Cause . His owne in the hand of the King : His owne in the heart of the Church : And his owne in the Holinesse of his Name . That he will giue this State and Church , and euery Member of both such grace , that our cause may bee his , and his Maintenance ours . That he wil remember and that 's enough , that if his Cause bee ours , our Enemies are his . That we may so order our liues by his Grace , that if these or any Enemies will Blaspheme , it may not bee Him for our sinnes , but Vs for his seruice . That our Enemies and his , how-wise soeuer in other things , yet in their plots and practises against vs may be written in the Text-Letters FOOLES . That we , being preserued from them and all other Aduersity , may take warning in time to mend our liues , and so heereafter liue to honour and serue him , that the world may see he hath beene mercifull , and wee labour to be Thankfull . That after the maintenance of his and our Cause heere , we may in our seuerall times be receiued vp to him in Glory , Through Iesus Christ our Lord : To whom with the Father , &c. FINIS . Notes, typically marginal, from the original text Notes for div A05169-e130 * In Octau . Indaeorum Deum suisse Rom. numinibus vna cū gente Captiuum . Verse 5. Verse 6. Hom. 14. in Ep. ad Hebr. Verse 13. Haeres . 59. Verse 14. Verse 20. Psal. 50. 15. Esa. 17. 11. Esa. 7. 20. S. Iacob . 4. Iud. 9. 33. Mat. 17. 21. Mat. 5. 6. Esa. 58. 5. 3. Reg. 18. 27. Psal. 121. 4. Psal. 44. 23. S. Basil in Psal. 23. S. Ierom in Habac. 3. Uelut ad dormientem loquimur . Verse 12. Psal. 127. 2. S. Mat. 3. 17. Rom. 6. 9. S. Aug. in Psal. 129. S. Mat. 8. 28. Ver. 14. S. Iacob . 4. 6. Psal. 99. 5. 1 Thes. 5. 3. Sen. Ep. 53. Min. Foel . in Octau . S. Ioh. 5. 17. Tho. sup . q. 88. A. 1. Psal. 73. 12. Verse 16. Lib. 20. de Ciuit. Dei. cap. 1. 2 Tim. 2. 19. Psal. 51. 4. Rom. 3. 4. S. Mat. 25. 45. Caluin 4. Inst. 20. §. 23. Rom. 13. 2. Arist. 1. Eth. c. 2. Sap. 6. 4. Tho. 2. 2. q. 99. A. 1. Primū . Ephes. 1. 22. 23. Lib. 7. Hist. cap. 32. In. G. Naz. Orat. 4. Ibid. 4 Reg. 18. 25 S. Ioh. 19. 10 Elias Cret . in Naz. Orat. 4. Ibid. Iudg. 5. 23. Iudg. 4. Tacit. Lib. 1. Anal. Cal. 3. Inst. c. 23. §. 2. 4. Reg. 19. 19. 2 Chron. 32. 6. Verse 20. Verse 5. 1 S. Pet. 5. 8. Verse 21. Epist. Fabio . de 42. Mans. Ma. 3. & Elias Cret . in Naz. Orat. 4. S. Iohn 14. 1. Iosuah 1. 7. 17. Homil. 14. in Epist. ad Hebr. Verse 24. Ibid. Verse 11. & 19. Ibid. Tho. 2. 2. q. 13. A. 1. c. Psal. 14. 1. Verse 9. Ibid. Cal 3 Inst. c. 23. §. 2. Psal. 83. 13. 1 Cor. 1. 20. 2 Sam. 17. 14. Ibid. Verse 20. Verse 23. Verse 24. S. Iaco. 5. 16. S. Hierom in Thren . 5. Ose 1. 6. Ibid. Innocen . 3. 〈◊〉 L. 2. Mist. Miss . c. 6. Psal. 130. 3. S. Luke 14. 26. S. Mat. 6. 33. Ibid. Psal. 15. 31. 1. Psal. 43. 1.