serue the world if all our minde heart and affections bee giuen to the world wee cannot serue God They then that are filled with wine are drunken cannot haue the holy Ghost I say drunken because otherwise there were no reason For one may drinke wine moderatly and yet speake wonderfully of the workes of God and a man may after eating and drinking vtter the graces and praises of God to shewe that he hath not immoderatly abused God his creatures For it is a flat argument whereby we may proue our selues that if after our repast receiued wee can discreetly reuerently and humbly speake of things to God his praise and glorie we haue not been immoderate or intemperate deuourers of his gifts This is a profitable argument and worthie our meditation In what worldly thing soeuer we exceede we cannot applie our selues to God his kingdome For if the kingdom of God be our chiefest delight we shall vse this world as though wee vsed it not Wee are wont to marueile much that after the word preached our prayers made the Sacraments receiued there yet appeareth no change nor alteratiō in vs our affections are as they were our life is the same that it was before but we doe not consider that before we came to the word prayer and Sacraments our hearts were fraught and ballaced with worldly cares so that there was no place left voide in our affections for the word and that our hearts were so pestred and thronged with vaine pleasures that there was no roome for God his spirit to keepe residence in and for religion to dwell among vs. The due consideration whereof must waine vs from the world and surfeting pleasures which locke vp our hearts that the Lord cannot enter in We cannot well runne with the Hare and hold with the Hound wee cannot hold fire and water together we cannot reconcile Christ and Belial light darkenesse God and the diuell If one be vp the other must downe if one be downe the other will vp Againe we marueile that after the word preached we are so ouertaken with our accustomed pleasures and profits seeing that whilest we did heare we had a secret and sweete disliking of sinne and an irking of our selues for the same so long as these after-thoughts correct the former Surely I answere out of Paul 2. Cor. 3. 3. because we are yet carnall we are more carnall than spirituall we are babes in Christ we haue but young beginnings in Christ but old proceedings in the world Why then doe we come to God so halting and limping euen because we are not come to any good growth in new birth Howbeit let vs beware that we continue not still to be staruelings least it breedeth in vs a sickne vnto death both of body and soule If we were more spirituall than carnall had the Spirit powred vpon vs in some plentifull measure were fully perswaded of God his prouidēce watching ouer vs of the ministerie of his holy Angels waiting vpon vs assured of the glorie of the life to come feeling the mightie power of the word of the law to humble vs of the Gospell to breede faith in vs of the Sacraments to seale vs of Christ to liue in vs oh how should we liue in this world Whilest Christ liued in Paul he vsed this world as though he vsed it not he felt such ioy in the fruites of the Spirit that all other things were vile vnto him So the cause why good motions die in vs so soone and the suggestions of the flesh preuaile so strongly against vs is because we are more carnall than spirituall Many rules may be giuen how a man may vse himselfe but to set downe all either we shall come short or else in reaching some good measure of them we may swell in priuie pride but learne this well and learne all which after a long part of a sermon our Sauiour Christ concludeth with Matth. 6 33. First seeke ye the kingdome of God and his righteousnes c. This is hard but if we come to any meane growth in holines and taste how sweete the Lord is to vs then we shall surely feele our flesh not to be so masterfull neither shall it be so laborious to doe the good we desire to doe The argument of the Apostle we see is this It is so farre from these men that they are drunken that it is God his spirit in them than which two what can be more contrarie and it is written euen by one of your owne Prophets In the last daies I will powre out my Spirit vpon all flesh c. This is now come to passe and therefore Christ his kingdome is now For whensoeuer God his Spirit shall come vpon all then is the kingdome of Christ come but now God his Spirit is come vpon all therefore now is the kingdome of Christ come Thus the Apostle reacheth vs how we may know when and where Christ his kingdome is euen where as well the young as the old the women as the men the seruants as the maisters can shew forth the workes of the Lord. In Poperie men and women old and young maisters and seruants could not talke of the mysteries of God therefore in Poperie there is not Christ his kingdome And though our compound Anabaptists haue great things in their mouthes yet because their men and women speake nothing but dreames forsaking the word of God they haue not the kingdome of Christ. In many places in the daies of Queene Mary both old and yong were not afraid to shew the praise of God as well women as men boldly professed the truth not only maisters but seruants gaue testimonie to the Gospell with their bloud and therefore then in such places appeared this kingdome And we may safely at this day reason so in euery congregation where old and young men and women can speake the praise of God there is the Spirit of God there is the kingdome of Christ otherwise if these things are not there there is not his kingdome what meanes so euer are vsed And now to braunch out these words more particularly first we are to note that God bestoweth such an excellent thing as his Spirit secondly that so excellent a thing is sent to so vile a thing as flesh thirdly this grace is not leased out to a few here and there but is freely offered to all sorts ages sexes and conditions of men fourthly it is not distilled by thinne drops but powred out in full measure and plentifull abundance What more vile than flesh what more pretious than the Spirit of God the excellencie whereof we shall see more euidently Ioel. 2. where after the Prophet had seuerely threatned the Iewes and exhorted them to conuert he comforteth them againe by promising vnto them the renewing of God his mercies and not staying in telling them how the Lord would send them againe corne wine and oyle he commeth at the last and putteth them in minde of that which
posteritie to reape the teares of our liues then let vs be carefull to sowe the good seede of godlinesse else they shall feele the smart The meaning is this that they which haue househouldes and haue beene called themselues should labour to leaue behind them a go 〈…〉 eed for the continuance of the Church as we see in Zache vnto whose whole house â—â—â— Lord Iesus brought saluation It is a fearefull thing to hasten to be worldly and to linger to an euill thing is an holy lingering and to make hast to godlines is a godly hastines Elisha must not salute any whom he meeteth the Apostles must not tarry to talke with any in their iourney and why The Lord requireth great hast in his busines It is profitable to make hast to heauen but it is no wisedome to make hast to hell yet to doe well we finde a Lyon in the streetes but to doe euill there is no hoe with vs. Well the kingdome of God suffereth violence we must make hast to it and beware we linger not as the foolish Virgins to store our selues with Oyle and to furnish our selues with the graces of God 10 Iob saith wisedome is not found in that land which liueth in pleasures If you finde a land of good fellowes you may seeke somewhere else for wisedome is not there If God hath appointed Gen. 3. that none should eate a crumme of bread without the sweate of his browes how much more the bread of euerlasting life If they be not able to direct themselues the next way is to seeke counsell of others But as Horace saith This age will beare no admonition Rehoboam thought his owne counsell best more resolute at twentie yeares than at fiftie yet reason is but as a gristle in vs. Set them in a good way and yet be vnconstant in it desirous to trie conclusions easily drawne from euill and yet they will easily slip the coller and turne to euill againe 11 There is no sacrifice so acceptable to the Lord as for youth to striue with this double triple and seuen fold corde to abandon all pleasures before we haue tasted of the hony with Ionathan It is acceptable I say before a taste not after a loathing God loatheth such seruice when the streame of affection is weake Looke how many baites and snares Sathan hath for sinne so many remedies hath God to crowne vs. But young men will haue their reasons I will doe it but for a while A foolish reason seeing the whole age of man is but short God will not allow a minute therefore not our youth Againe in our time we must not looke for longum but opportunum this is the time of saluation It is in man as in other things in breaking of Horses luring of Haukes Vegetius in his fourth booke De remilitari had rather haue a Souldier that neuer learned to fight than one il brought vp in warfare Timaeus requireth a double tuition for a Scholler that had beene ill brought vp The diseases of the spring are more curable than those of Autumne So the sinnes of a young man are curable if they take not many surfets one vpoÌ„ another In youth it is easiest to resist the pleasures which we neuer tasted of If a young man then say I will tarrie vntill I be old before I resist sinne it is as much as if he should say I am strong now I will stay till I be weake This is the indignitie of our reason Esay 2. There be sinnes called purple criâ—zen sinnes of a deepe die If it be right purple it was died both in the wooll and in the threed So if Sathan doe die vs before we are made cloath in our youth whiles we be wooll if we be so died it is like to sticke by vs. But if we will needs be died purple we must be so died as purple is taken in the Apocalyps purple righteous in the blood of the Lambe When a man hath long had a trustie seruant he is loath to forgoe him he wil rather giue him double wages so is it with the diuell and thus for their continuance Augustine said of a young man that had liued riotously in his youth and afterward sodainely conuerted I grant true repentance is neuer too late but late repentance is seldome true Therefore to make sure worke let vs carry the yoke in our youth Often God doth punish the want of his feare in our youth with the want of wisedome in our age he punisheth the flesh with the world Oh saith Iob all these things that I suffer are for the sinnes of my youth his conscience accused him of nothing else CHAP. LXVI Of Gods worship and of Religion true and false ALthogh the word of God is alwaies in season to be ministred yet mens harts because of their corruptioÌ„ are not alwaies in season to receiue it 2 The Diuell doth oftentimes bring men to superstition in a good thing that afterward hee might procure them to leaue it off vtterly 3 Superstition doth breake off loue in all estates 4 â—is a great and secret offence through the corruption of nature to perswade our selues that we may goe to see idolatry though in heart we consent not vnto it But doubtles as by the iudgment of God we often fall into that sinne which before we did not know so the offence is great First in respect of our corruption which naturally is giuen to superstition Secondly in respect of our brethren if they bee strong to grieue them if they be weake to offend them Thirdly in respect of Gods glorie the zeale whereof should make vs with heroicall spirits to crie out against such sinne 5 In the first Commandement the substance of Gods worship is set downe in the second the meanes in the third the ende and in the fourth is the time prescribed wherein these things especially are to be practised 6 God requireth the body to worship him as well as the soule and therfore let him that hath an eare to heare heire he that hath a tongue to speake let him speake hee that hath hands to lifte vp let him lift them vp and hee that hath knees to bow let him bow them There are straÌ„ge speeches to this end in the scripture that not only they that haue tongues should praise the Lord but euery thing that hath breath yea hee requireth to be praised of euery bone in the bodie The right title whereby God chalengeth this seruice of our members is because wee are his and when we were not his hee redeemed vs with a price First the clay whereof we are made was his by creation of right he may claime vs he findeth vs here at his own charge cost and expences and so by the testimony of the booke of his prouidence we are his The LORD by bleeding from his heart by the speare from his hands feete by the nailes from his head by the Thornes purchased vs to his
loue and desire of their conuersion and in measure as correcting their owne sinnes after a sort in their owne children For men begetting Children without regeneration giue a naturall propagation of their sinnes without some speciall blessing of God and none in regeneration begetteth any with such gifts of nature but vnlesse they become newe borne they haue no good thing in them Heresie 1 MEn be more grieued for murther and adulterie then for superstition and heresie because these be peccata rationis the other affectionis actionis the one goeth with a priuie pride vnder colour of deuotion the other are euer apparant and are accompanied with outward shame and confusion 2 As the Gospell first began by simple Fisher-men to be preached but afterward being receiued in loue grewe to the other more learneder sort so for not receiuing the word in loue but hauing our eares tickling to new doctrine heresies and sects beginning now amongst vs but in the simpler sort and ignorant men of the Countrey are like to inuade the best learned And God purposing to punish the coldnes of our age can as well now send an hereticall spirite not onely into the common people but into 400. learned Preachers as hee did in times past send a lying spirite into the mouthes of 400. Prophets 3 Euen as polygamie was not very hurtfull to the Church so long as it was within Lamech his house and when it preast into Abrahams familie got great strength and preuailed much So ill opinions are then lesse hurtfull whilest they are amongst the wicked and ignorant but when they get fauour amongst the learned and godly they beginne to be most dangerous Heart 1 THe heart is Gods owne part and that which must goe to the Lord. Now as nothing might be imploied to common vses which was sacrificed by the priests vnder the Law So the heart which is the Lords must not be applyed to any other vse than to his seruice Haste how it argueth vnbeliefe and of Watching and waiting 1 NOthing more bewrayes vnbeliefe then not to stay the Lords leisure as contrariwise Watching and waiting on the Lord shewes Faith for those hastie and vnquiet spirits when they see not speedy redresse according to their expectation they either murmure in impatiencie or they will ease their griefe by seeking vndirect meanes And sure as nothing in prosperitie is a greater token of Gods fauour then to feare our selues so in aduersitie this is a pleasant pledge of our patience when wee can waite and attend on the Lorde for the time and the manner and the measure of our deliuerance There be some principall properties of true wayting The first is to waite in our selues for manie will not outwardly murmure and yet inwardly they boyle and fret in themselues and manie will abstaine from outward impatiencie which looke to the inward estate of their hearts but a little But it is good for vs to beginne here for if there bee a quietnes of the heart there cannot be any great disquietnes in the tongue or in the hand The second propertie is to waite on the Worde Manie will say they waite on God and yet they are maruellous impatient if yee charge them with impatiencie but weigh their waiting by the Word and it will not abide the tryall it will not goe for good Looke what Faith wee haue to waite on God vnlesse it be taught out of the Word which is as true as God himselfe it is not found Some will be content to waite on God but it is not to haue their obedience and Faith in the Worde but to obtaine some thing the sooner which they desire This is no true waiting but to waite rather for our owne profite then for Gods glorie Thâ— third property is to cortiâ—ue in it Euery man by nature can waite for a while so he may know a certaine and definitiue time of his waiting but to offer our obedience in waiting and not know for how long or how little we shall waite this is the â—ainting of the soule for if it were determined to vs how many dayes or moneths or houres we should waite the hope of the profit drawing neere and of a terme drawing out would sustaine vs but to leaue all moments and conditions to the Lord and to bee in a continuall seruice and expectation this is hard for flesh and blood We must learne to amend this fault by considering how iustly the Lord may suspend his answere and helping of vs for that our sinnes are not sufficiently bewaâ—led or our faith is not sufficiently purified or his graces not sufficiently wrought in vs. The fourth and last propertie is to continue waiting with a kinde of vehemencie keeping vs from faultring or fainting in our hope though it be long ere our suite be answered or our danger be helped To be vehement a while or lesse importunate long is little worth but to haue our affections hâ—to and for a good thing and not to slake the heate in long continuance of time and not to be made remisse or dead in the suit of our desires though no appearance of our deliuerance appeare is hard indeede And here to meete with an obiection we say vehemencie argueth faith and vehemencie bewrayeth want of faith Faith when no deferring of our desire doth breake the power of our zeale want of faith when without all hope we are greedie and rauenous to haue our request or else we cast all off Humilitie 1 MAnie deceiue themselues with a bare opinion of humilitie therfore this may be a true triall of humilitie if wee willingly suffer our selues to be taught of our inferiours if we can patiently abide our selues to be admonished of our faults 2 Heathen men were humbled by their dreames wee are not humbled by the Word they that will not profite by Gods iudgements in others shall feele them themselues Wee haue no claime to Gods mercie offered in the Gospell vâ—till we be humbled by the threatnings of the law 3 Wee must bee like children in three things chiefly first like little babes Secondly like innocents Thirdly like them that are growing from childhood First babes are neuer quiet except the pâ—p be in their mouth or else hauing late bene at it they are well fed so ought we still to desire to lie at the foode of our soules and to finde vnquietnes in our soules if we be long from it Secondly weaned children though they are not without naturall corruption yet this corruption doth rather shew it selfe by imitation than by action and if they doe any euill it is rather violent than permanent Thus should we be not making an occupation of sinne but preoccupated of sinne not forecasting patternes of sinne but bending our mindes how we may not sinne we are violently drawne thereunto by another rather then voluntarily commit it our selues Thirdly they that grow out of child-hood doe things beseeming man-hood rather then childishees so
yet when they selâ— this wound pearcing them with griâ—fe of heart they were as Sparrowes mourning as Cranes chattering as Pellicans casting out fearfull cries they thought themselues as in the gâ—aue they wished to haue dwelt solitarie they were as bottles parched in the smoke they were as Doues mourning not able without sighes and groanes to vtter their words their harts claue to the dust and their tongues to the rooâ—e of their mouthes But aboue all if these were not sufficient to perswade vs in this doctrine there remaineth one example whom we affirme to be the perfect anatomie of an afflicted minde This is the Lorde and Sauiour Iesus Christ the image of the Father the head of the body the mirrour-of all graces the wisedome righteousnes holinesse and redemption of all the Saints who sustained the crosse euen from his youth vpward and besides pouertie basenesse hunger did willingly goe vnder the great trouble of contempt and reproach and that among them where he should haue had a right deserued honour in respect of the doctrine he taught them in regard of the manifold miracles he wrought among them as the healing of the sicke the giuing of sight to the blinde the restoring of life to the dead this vnkindnesse neuerthelesse did not so much strike into him But at what time he was set as a sacrifice for all when he was to beare our infirmities and carie our sorrowes at what time he was plagued and smitten of God humbled and wounded for our transgressions when he should be broken for our iniquities and the chasticement of our peace was vpon him then he cryed out My soule is heauie euen vnto the death Then he prayeth Lord if it be possible let this cuppe passe from me But how prayeth he euen with sweating how sweateth hâ— euen droppes of bloud How long prayeth he three times When endes his agonie not vntill hee was dead What saide hee being readie to departe My God my God why hast thou forsaken me Was this for his humane death as some haue imagined No no wicked men haue dyed without complaint whose patience then might seeme to exceede his it was his suffering in his humane spirit which incountred with the wrath of God his God-head suppressing it selfe for a while he suffered indeed many torments in bodie but much more heauily did the wrath of God lie vpon his soule If this consideration of an afflicted spirit in these examples doe not sufficiently shew what a grieuous thing it is to sustaine a wounded conscience let vs proceed to the comparing of this with other euils which fall into the nature of man There is no sicknesse but Physicke prouideth for it a remedie there is no sore but Chirurgerie will affoord it a salue friendship helpeth pouertie there is no imprisonment but there is hope of libertie Suite and fauour recouer a man from banishment authoritie and time weare away reproch But what Physicke cureth what Chirurgerie salueth what riches ransometh what countenance beareth out what authoritie asswageth what fauour relieueth a troubled conscience all these banded together in league though they would conspire a confederacie cannot helpe this one distresse of a troubled minde and yet this one comfort of a quiet minde doth wonderfully cure and comfortably asswage all other griefes whatsoeuer For if our assistance were as an host of armed souldiers if our friends were the Princes and the Gouernours of the earth â—f our possessions were as large as betweene the East and the West if our meate were as Manna from heauen if our apparell were as costly as the Ephod of Aaron if euery day were as glorious as the day of Christs resurrection yet if our mindes be appalled with the iudgements of God these things would little comfort vs. Let experience speake If a troubled minde impaireth not health drieth not vp the blood wasteth not the marrow pineth not away the flesh consumeth not the bones if it maketh not all pleasures painefull and shortneth not this life sure no wisedome can counsell it no counsell can aduise it no aduice can asswage it no asswagement can cure it no eloquence can perswade it no power can ouercome it no scepter will affray it no inchanter can harme it And yet on the contrary if a man languish in sicknesse so his heart be whole and is perswaded of the health of his soule his sicknesse doth not grieue him If a man be reproched so he be precious in the sight of God and his Angels what losse hath he If a man be banished and yet doubteth not that heauen is his countrie and that he is a cittizen among the Saints it doth not appall him If a man be in trouble and findeth peace of conscience he will quietly digest his trouble But if the minde be troubled who dare meete with the wrath of the Lord of hostes who can put to silence the voyce of desperation who will steppe out and make agreement with the helles to spare vs who dare make a couenant with the diuell that hee would lay no claime vnto vs if then a good conscience helpeth all euils and all other benefites in this life in themselues cannot helpe a troubled conscience we see it true in proofe which here is in prouerbe The spirit of a man will sustaine his infirmity but a wounded spirit who can beare it Againe in all other afflictions we may haue some comfort against sinne this is euer accompanied with the accusation of sinne A man may be sicke reproched impouerished imprisoned and banished and yet in all these haue a cleere conscience his owne heart telling him that there is no special cause of these croâ—â—es in him but that he may â—uffer them for the tryall of his faith or for righteousnesse sake and well doing But when the spirit is wounded there is still a guiltinesse of sinne and when a mans spirit is trouâ—led he suspecteth all his waies he feareth all his sinnes he knowes not what sinne to begin with it breedes such hurlyburlies in him that when it is day he wisheth for night when it is night he would haue it day his meate doth not nourish him his dreames are fearefull to him his sleepe oft times forsaketh him if he speaketh he is little eased if he keepeth silence he boyleth in disquietnesse of heart the light doth not comfort him the darknesse doth terrifie him To prosecute our comparisons where all other euils are the more tolerable because they be temporall and pursue vs but to death this not being cured endeth not in death but becommeth eternall For euen the heathen men thought that death was the end of all miserie the perswasâ—ion whereof made them being in some miserie to make an ende of themselues and hasten their owne death as Sathan doth make many now adaies to doe who are ignorant of the hels which is a place of farre greater paines than any they can suffer in this world whatsoeuer for a tormented conscience
dangerous passages of naturall corruption and originall sinne the troublesome froth whereof doth almost ouerwhelme many poore pilgrims it shall be good to giue this caution that both in these and in the former troubles men would be still againe admonished patiently to beare with a wounded spirit albeit it fall out so that they be somewhat pettish seeing the holy Ghost speaketh so fauourably of them saying A wounded spirit who can beare And surely our practise in other things by the law of equitie may vrge this at our hands For if men by the light of reason can see it to be a dutie conuenient not furiously to controll but meekly to suffer and wisely to put vp the vnaduised speeches of a man distempered in braine by reason of some burning ague or such like violent and vehement sicknes we may easily gather euen by the same rule of reason not so seuerely to ceÌ„sure the impatieÌ„t speeches of him who by reason of some parching feuer of the spirit is disquieted in all parts of his mind hath all the veines of his heart as it were in a spirituall agonie vexed Wherefore both vnsauourie for want of godly wisedome vncharitable for want of Christian loue are their murmuring obtrectations which say what Is this the godly man Is this he that is so troubled for his sinnes Why see how pettish he is nothing can please him no bodie can satisfie him Consider O man if thou canst beare with a â—raile bodie that thou must much more beare with a fraile mind Consider O man that this his pettishnes doth more wound him to the hart than any iniurie thou couldest presse him with And therfore seeing he afflicteth his owne soule for it thou needest not adde any thing to his affliction and to exasperate his grieuous smart Consider that it is a blessed thing mercifully to bethinke vs of the estate of the needie and that to rub a fresh wound and to straine a bleeding sore is nothing else but with Iobs friends to bring a new torment where there is no need of it As the wise father doth rather pitie thaÌ„ rebuke his child wheÌ„by reason of sicknes the appetite is not easily pleased so if we purpose to doe any good with an afflicted minde we must not be austere in repreheÌ„ding euery infirmitie but pâ—tiful in considering of the tender frailtie of it Neither doe I speake this to nourish peâ—â—â—shnes in any but would haue them to labour for patience and to seeke for peace which though they finde not at the first yet by prayer they must waite on the Lord and say Lord because there is mercy that thou maist be feared I will waite vpon thee as the eye of the seruant waiâ—â—â—â— vpon the hand of his maister I will condemne my selfe of folly and say Oh my soule why art thoâ—o so hâ—aâ—â—e Why art thou so cast downe within me Still trust in the Lord for he is thy health and thy saluation FINIS THE SECOND TREATISE BELONGING TO THE COMFORT OF AN AFFLICTED CONSCIENCE IN all afflictions Gods children must looke vnto the end they are to desire to profit by them and in them to seeke â—he way of sound comfort and consolation which that they may finde they must know that the afflictions of the godly last but a while they serue them but for salues and medicines the end of them is alwaies happie In them they are not onely preserued and purified from many sinnes but also much beautified with the image of Iesus Christ who is the eldest sonne in the house of God Againe the crosse of true Christians is the sweete and amiable call of God vnto repentance in that he putteth vs in minde therby to bethinke vs of our debts because we are giuen to thinke the day of payment is yet farre off yea we fall asleepe vntill our turne be ended and whilest God lengtheneth our daies waiting for our repentance we neuer thinke of our sinnes vntill the houre come wherein we perish with shame The best meeting then with the Lords visitation is without delay and in sinceritie to pray for our sinnes to be pardoned For therefore doth the Lord oftentimes shackle vs the more with the chaines of his chastisements because we are more carefull to be vnburthened of our sicknesse than to be freed from our sin which we the rather are loath to confesse because we would not be espied to be in the wrath of God Others there be that hearing of their sinnes in the time of their afflictions will acknowledge indeed their infirmities to be the mother of such a broode yet they haue no true remorse to restraine themselues from sinne because they haue but a confused conceite thereof and though their ship be neuer so much tossed and turmoyled yet thinke they not that God holdeth the sterne These men if God beare with them doe as it were settle in their lees and are as it were soked in their sinnes For prosperitie is a drunkennesse to cast our selues into a dead sleepe and when the Lord letteth vs alone we cease not to soothe vp ourselues bearing our selues in hand that we are in Gods fauour and that he loueth vs because he scourgeth vs not And thus retchles we are whilest we measure Gods loue according to our sense and humour Wherein we bewray our ignorance of the exercise of the crosse in that affliction is the mother of humilitie humilitie breedeth repentance and repentance obtaineth mercie Some also there are who vsually whilest the fearefull iudgement of God is before their eyes either in themselues or in others haue a few glancing motions and starting cogitations of their sinnes and of Christ his passion yet at all other times their minds are so clasped vp from thinking of temptations and their hearts so locked vp from foreseeing or forethinking of iudgements that they feele no godly sorrow They mocke the mourning dayes of the elect as of them that be of melancholy nature they make a sport of sinne as little remembring the sting which will either pricke them to the heart blood most fearefully in the houre of death or meete them with griping agonies in the day of their visitation more speedily But happily they think they haue giuen good testimony word of their repentance and remembrance of God when they giue one deepe sigh and away and passe ouer Gods heauie indignatioÌ„ as ouer burning coals So that whilest the Lord in prosperitie affoordeth large peniworths of his loue vnto them they dally with his Maiestie make a sport of his mercy Al which imperfections may be better corrected if in our deepest rest with a reuerent humble feare of Gods iudgements we did waite for the day of our trial and prepare our selues to the Lords visitations for the feeling of Gods mercie must come from the sight of our miserie by sinne which being pardoned we shall soone haue our infirmities healed Wherefore let vs first learne to cleanse our soules from
and for want of this order many excellent Sermons haue little effect for where iudgement by the truth is not conuinced there many exhortations fall to the ground for which cause also the holy vse of the Sabbath so little preuaileth with many in that they are not grounded with iudgement in the true knowledge of the same But before we come to the particular discourse of the reasons generally let vs consider why this commandement is in words larger in reasons fuller than any other commandement If we take a view of the whole law we may obserue how the Lord hath set downe sixe precepts in many words and foure nakedly in bare words as the 6. the 7. the 8. and the 9. why then are the first fiue commandements so apparelled with reasons and the last so dilated by a speciall amplification the other foure being so briefe and so naked Certainly the Lord and law-giuer foresaw that vnto these foure men would easily be brought to yeeld and we see how the very Heathen haue freely granted them the Philosophers haue fruitfully written of them all ciuill righteous men do earnestly maintaine them and to be briefe common honestie counteth him no man that will murther he is thought beastlike that defileth his body outward ciuilitie condemneth a theese and the common sort of men mislike a backbiter and slanderer Againe he knew in his eternall wisedome how the first fiue would neither in reason so soone be admitted nor in affection so easily embraced and therefore to meete with the subtiltie of mans nature and corruption of mans heart they are set downe more piercingly This we shall see in the first and last commandements of the second table In the first when the Lord had commanded honour to be giuen to parents he enforceth his commandement with annexing a promise of long life and why euen iudgement herein is much corrupted For many there are who granting the inconueniencie and vilenes of murther adulterie and false witnesse bearing yet denie the necessitie the excellencie of Magistracie Yea and albeit in iudgement many men yeeld to the reason thereof yet is not the equitie thereof so soone in affection embraced for experience of all ages proueth that the corrupt nature of man is most hardly brought to be subiect and these last miserable daies can witnesse the same more especially wherein men are growne to be without naturall affection Not without cause therefore is this precept fenced with reason In the last where God laieth a more precise rule straighter charge to the conscience of man than flesh and blood would willingly beare because men thinke it some rigorous dealing to haue their least affections arraigned and their secret thoughts condemned as willing to haue their thoughts not to be called into any court to hold vp their haÌ„d at the barre of iudgement he is constrained as it were by particular branches and seuerall articles to set downe the law that we might not finde some starting holes to creepe out at and to wring our selues out of the precincts of the same Yet more euidently doth this appeare in all the commandements of the first table because they are more contrarie to the iudgement of man meerely naturall although he be otherwise neuer so wise and the word of truth must only trie them for in the first commandement the reason is prefixed in the second third and fourth commaundements the reasons are annexed But here may arise this question â—o wit why the second and fourth Precepts are so amplified in words and strengthened with more reasons than anie of the other Surely herein the Lord declareth how he plainely foresaw how amongst the rest these two commandements would finde leaâ—â— entertainment and most be refused But what shall we say of the Papists Familists and Heretikes among vs in these dayes and other men also otherwise of sound iudgement which affirme that as well the second as the fourth Commandement is ceremoniall whereof the one would bring into the Church Images the other prophanenes Wherefore the Lord in his wisedome foreseeing these cauilling wits preuented their purposes so that if either they yeeld not or make resistance to the truth so manifest they oppose themselues to the knowne and open truth and so make themselues the more inexcusable Wee see to acknowledge that there is a God to honour Father and Mother to abstaine from blood not to defile our flesh not wrongfully to oppresse not to bee a notorious slanderer euery Papist and naturall man guided but by the light of reason will easilie graunt For the wonderfull order of the heauens the continuall course of the Sunne Moone and starres the outgoings of the mornings and euenings declare there is a God Reason perswadeth how the things in the world must needes be gouerned and that wee owe loue vnto him by whom they be guided Nature teacheth that mens liues must bee maintained common ciuilitie abhorreth adulterie oppression and backbiting But if yee aske how this God is to be worshipped and what times wee must sanctifie to that vse we shall see how many Countreys so many religions how many men so many deuises Thus wee see how necessarie it was that the Lorde should prouide for his owne glorie and captiuate all mans inuentions seâ—ing all these Commaundements doe most fight against the reason of man and by reason haue most beene oppugned So in the pure obseruing of these consisteth the sincere keeping of the rest of them For how shall wee knowe how to walke in pure worship with an vpright heart before the Lord how shall wee giue him the honour due vnto his glorious name how shall wee be instructed rightly and reuerently to deale with the dignitie of our brethren faithfully with their liues purely with their bodies righteously with their goods or tenderly with their credit but by those waies and rules which the Lord hath prescribed in his word and when should wee learne those rules but at such times as hee himselfe hath appointed and sanctified for that purpose Againe where these two commaundements are not rightly vnderstood there true Religion goeth to wracke For admit that wee should not carefully follow the word of God how many religions would then start vp Let this bee graunted that euery man should haue what day he would for the worship of God and then see how many dayes men would bestow on the Lord. But let vs come to the reasons whereof the first is drawne from the end of the law and is partly signified by this word remember and partly by this word sanctifie Remember the Sabbath day to sanctifie it For this word remember which is heere prefixed is set downe this word obserue in Deuteronomie wherein wee are forewarned to watch the more diligently and attend more carefully vpon this Commandement In which point wee may obserue that whereas all other commaundements are simply set downe and directly propounded this alone hath a preface prefixed which is thus
kingdome Preach the word be instant in season and out of season c. It is no small matter to haue such a charge laid vpon him as is here set downe and is giuen to all Ministers as well as to Timotheus that euen as they will answere before the iudgement seate of God when the secrets of all hearts shall be opened so they will preach the word instantly purely and continually both in season and out of season omitting no occasion that may be profitable It is the manner of men to count it out of season if it be not the Lords day and therefore they will not let a little businesse of other daies to heare the word of God preached which tendeth to their welfare The Ministers must labour for their sakes both out of season and in season but if they be more mindfull of their worldly pleasures or businesse than of the saluation of their soules their blood shall be vpon their owne head But when the Minister hath thus studied the word diligently preached the word purely declaring the counsell of God exhorted both gently and sharply laboured to win mens soules both openly and priuately and that very carefully as well out of season as in season to what end will all this come Paul may plant Apollo also water but it is God that must giue the increase Though the Minister laboureth neuer so earnestly doing his dutie absolutely yet if God doth not blesse and increase the same all is in vaine As therefore the Minister is the mouth of God to speake vnto the people so must he be the peoples mouth and pray vnto the Lord both for himselfe and for them that the Lord will blesse him and them and graunt that the ministery of his word may be profitable both to himselfe and to them and that the glory of God may be increased by the same Thus we reade our Sauiour did who being very God as well as man and had power of himselfe to sanctifie the eares and hearts of them which heard him and to make his preaching profitable in such measure as himselfe listed yet for an example to all other which should come after he prayed to his father both for himselfe and vs. S. Paul also in all his Epistles testifieth how continually he maketh mention of them in his prayers The Ministers therefore must pray and that without ceasing as well priuately by himselfe as openly in the congregation and this promise hath our Sauiour made that whatsoeuer we shall aske the father in his name shall be graunted vnto vs. In administring the Sacraments he must also be very circumspect and although children are to be receiued into the Church by Baptisme and not to be denied because the promises do as well pertaine vnto them as vnto the aged yet are they to be baptized in the faith of the pareÌ„ts for there is no promise made to the infidels The Minister therfore must require an account of this faith of such as bring children to be baptized least otherwise he seale to a blancke and so prophane the SacrameÌ„t which appertaineth to none but to the faithfull Furthermore he must not admit all men that come rashly to eate the flesh and drinke the blood of Christ for it is no small matter but first they must eate it by faith out of the word of God and when hee hath so done the Minister shall administer to him the outward seales of bread and wine to confirme and strengthen his faith The third point of the Ministers is He must liue a godly life shewing himselfe an example to all his flock least the word of God bee slandered through his euill behauiour for although he preach neuer so good doctrine yet if his life be wicked and contrarie to his doctrine such is the sabtiltie of Sathan who thereby will bring the Gospell into contempt and be counted a vaine thing of men because the Minister teacheth one thing and doth another this were a grieuous and intolerable matter that the Minister should open the mouthes of the wicked to blaspheme the Lord God and his most holy word which is the power of God vnto saluation Therefore S. Paul together with pure doctrine giueth it in charge to Titus in all things shewe thy selfe an ensample of good workes with vncorrupt doctrine with grauitie integritie and with the wholsome word which cannot bee condemned that hee which withstandeth may bee ashamed hauing nothing of you to speake euill of The Apostle law no small occasion to vse so waightie an admonition that aboue all other things ioyne to pure doctrine a godly life yea such an ensample of grauitie integritie and all other good works agreeable to the most wholesome word which no man is able in any respect to reproue that the contemptuous and despitefull aduersarie against the truth may be ashamed to open their mouthes when as they are not able to accuse the Minister of any vngodlines for the word it selfe is so perfect and absolute in all respects that no man can finde fault thereat but if the Minister contrary to the word doth liue wickedly vngodly he doth not only purchase euill report vnto himselfe but also giueth occasion vnto the enemies and despisers of the truth most wickedly to slâ—nder the most precious Gospell of Iesus Christ. The Minister must therefore liue a godly and vnblameable life euen for an example of well doing to all his flocke Againe the spirit of God in that he saith they must watch ouer mens soules declareth a wonderfull care that the Minister ought to haue ouer his own soule for if he be bound to watch ouer other mens soules to the ende he may be saued and not perish if in the meane time he letteth his owne perish what shall hee get truly it will no whit profit him though all his flock be saued if he himselfe be condemned It is manifest in the first Epistle to the Corinths and 6. Chapter that no vnrighteous person she ll inherit the kingdome of heauen Therefore the Minister must of necessitie according to the admonition of S. Peter giue diligence to make his calling and election sure by his godly life and good workes as well as other if he will approue himselfe the child of God and heire of euerlasting life It were a vaine thing to flatter himselfe in sinne because of his office and thinke that God will deale the more mercifully with him therefore when as it is most certaine that as the saluation of mankinde commeth by the merits of one which is Iesus Christ so is there but one meane for man to attaine thereunto that is by a true and liuely faith in Iesus Christ and whosoeuer cannot assure himselfe in this life by the triall of his faith that hee is the child of God although hee can perswade and flatter himselfe neuer so much with other vaine hope all is to no purpose for hee may be assured whatsoeuer hee be either Minister
defiled ought to prouoke vs to the beautie of the Creator which is infinite wee must testifie our humilitie our pietie our chastitie and our vpright affections by them Our eares which haue been more carried away with the vaine chaunting of Papists than with the reuerent singing of the Church haue more greedily attended on lies than on the truth that haue heard sinne without griefe and filled themselues with vnchast songs must so be framed and fashioned anewe as wee lend them onely to the word to gracing speeches to chast communication willingly and whatsoeuer wee shall heare contrarie to these to stop them vp and to make knowne our heartie misliking of them Our tongues haue in time past either in praying ignorantly vainly and superstitiously or in not praying at all in abusing the name of God in vnreuerent vncharitable vnchast vntrue speeches set themselues against the Lord and his people now they are to bee the spokesmen of our hearts in vnderstanding in truth in sinceritie praying to the Lord they must be the most glorious aduancers of God his glory they must be dipped and seasoned with salt with grace with reuerence with meekenes chastitie and truth as the vnâ—eined witnesses of a renewed minde Our hands hauing been lift vp to false gods being full of blood violence concupiscence briberie deceit and false dealing are now to bee stretched out to the true God and to shewe forth his power in relieuing the needie in giuing of almes in helping the afflicted in punishing all filthines briberie and falsehood vnto the vttermost Lastly our feete that haue runne so swiftly to sacring and to the resurrection that haue runne so fast to Idoll seruice to huntings bearebaitings and enterludes on the Sabbath day that haue beene so full of contemptuous disobedience so readie to shed blood so swift and nimble in dauncing so expert in carying the things of other men must now runne to the Church of God to the hearing of the word to offer pure prayers to receiue the Sacraments and must now run as fast froÌ„ those prophane exercises on the Lords day they must now carrie vs to prisons to sick persons to the house of moruning we must from henceforth number our steps and order them a right to the glorie of God and the good of our brethren Thus it behoueth vs to doe that will make claime with comfort to the death and resurrection of Christ namely as we desire to haue our sinnes pardoned by his crosse so must we desire to haue our sinnes in some measure pared away by the vertue of his crosse and as wee desire to haue the imputation of Christ his righteousnes by his resurrection so must wee pray for the coÌ„munication of his holines in some measure to worke in vs righteousnes by the power of his resurrection laboring from henceforth to haue our conuersation in heauen and being risen with Christ to seeke those things that are aboue where Christ fitteth at the right hand of God Colloss 3. 1. But alas many men would haue him a Christ to answere for their sinnes that they may be iustified but they labour not that hee should crucifie sinne in them whereby they might be mortified and what is this but to make a mock of Christ And yet I do not here mind to exclude the forgiuenes of sinne by Christ nay I rather graunt a continuall forgiuenes of sinne through Christ adding only this that as we desire to haue our sinnes pardoned so wee should desire to haue them purified Neither do I dreame of being cleane without sinne or of any imagined perfection in this life but I require that we should not wittingly and willingly lye in sinne and though we cannot come to perfection yet to striue to come to perfection For we are said to be new creatures not in being perfitly renewed but in that we are in renewing and finding the remnants of sinne withstanding the worke of new birth wee looke for Christ a Redeemer to make an end of sinne in vs. Wherfore we must beware of the doctrine of heretikes imagining great things of perfection as also of the prophanenes of hypocrites and dissembling professors we must neither be too righteous nor too sinfull neither too wise nor too foolish neither to looke for Christ alone to be without vs neither to imagine any spirituall Christ to be within vs neither with proud heretikes must wee please our selues with any indwelling righteousnes neither must we rest in Christ without new birth as the drousie Protestants for if thou liest in sinne thou art not in Christ because old things are gone and new things haue succeeded their place It is maruellous that the wretched heretikes cannot see their imperfections when they still hunger and eate thirst and drinke sometimes subiect to sicknes sometime needing marriage and dying as well as other men all which things should be laid from them if they were perfitly inâ—â—â—sted in Christ and alreadie had entred into the kingdome of glorie where wee shall neither neede to eate to drinke to sleepe where we shall neither marrie nor giue in marriage there dwelleth incorruption and immortalitie No more than are they perfit in this life than they neede not these outward things and still they shall shew themselues vnperfit whilest they shall shew themselues to stand in neede of them We then grone here vnder infirmitie hope for our perfection in the life to come and this is the excellencie of Christiana But where is this wisedome where is this faith in Christ his righteousnes where is this new heart new minde and new affections where be these new bodies where is this bold courage in persecution and comfortable looking for Iesus Christ to come a Redeemer so that with a ioyfull heart we can thinke of our resurrection Alas we are as yet but chickens we are but as children we are but as babes in Christ and tender nouices yet cleaâ—ing to the cradle and sticking to our swadling bands and well are we if we so be and labour still to grow on But let vs further consider of the wordes of the Apostle In Christ Iesus neither circumcision auaileth any thing nor vncircumcision Wee haue heard before that the false Apostles and secret supplanters of Paules preaching did not mislike that the Gospell should bee preached but therewithall they would induce Moses his gouernement and the discipline of the Iewish traditions Against this mixture of the Lawe and the Gospell of Moses and Christ the Apostle beateth fearing least a little leauen would sowre a great piece of dowe Against such the teachers of our times had neede to preach for many make a mingle mangle of religion neither flat Papists nor sound ProtestaÌ„ts who not for any conscience sake but for the easing of their flesh prouide a safe shelter against the stormes of persecution The Iewes reioyced in that they were circumcised the Gentiles reioyced in that they were not circumcised but both reioyced amisse saith the Apostle in
the wicked escape not in this life least we should thinke there were no life to come CHAP. LIII Of Predestination Perseuerance and Presumption WHom the Lord hath appoynted for his glorie to them he hath also appoynted meanes to attaine thereto 2 We must not ioy so much for that which we haue done as we ought to be carefull what hereafter we must doe for many are called but few are chosen and many begin gloriously which end ignominiously Perseuerance is called Ephes. 6. 18. Proskartéresis 1. Cor. 16. 13. We are taught to watch and 1. Thes. 5. 6. not to sleepe we must not be like the foolish Virgins Mark 13. 3 and the drowsie Apostles for want of it are reproued Matth. 16. 38. What could yee not watch with mee one houre The law saith Euery good thing is worse than euill without it because if men goe not with a through stitch they haue afflicted their soules in vaine Deut. 6. 7. Exod. 18. 24. Godlinesse is a iourney there must be no fainting in it and to leaue any good thing vndone euen for a moment is contrarie to perseuerance indeede to begin euery thing is pleasant therefore for varieties sake many begin but for the crosse dealing of the world they soone leaue off and all the proofe is in the end 3 We must be followers of God if not in euerlastingnes yet in long lastinges What difference betweene eternitie and a day or two If our reward be not lease-wise for one and twentie yeeres but infinite surely our seruice must not be by lease it must not bee after the manner of Bethulia a compositiō for fiue daies but all the daies of our liues Christ sweat euen blood Oh he would not giue thee ouer in hel fire and wilt thou giue him ouer in a fire of reedes 4 When wee see good men get new distinctions as though they had not beene well taught before it is a dangerous thing Non perseuerrae I say noxium tibi Ezech. 33. 13. Haue yee suffered so many things in vaine saith Paul Gal 3. 4. 2. Pet. 2. 20. Remember what it is to haue one diuell goe out of one and to haue seuen to come in for it It is a principle in the Ciuill law Commonly in all things we haue faire beginnings Ministers in their first day of ordination on those daies wherein we receiue the Sacrament when we are fasting in affliction in sicknes or such like goodly promises and fat but slender performance and leane Nay some doe not onely not perseuere but they fall to worse they will say one day as a wretch spake Gloria patri and another day filio and the third Sp. S. but for that sicut crat in principio they fall to their old bias again This is like to Nebuchadnezzars image the head is of gold the breast of baser mettall and so neerer the end the worst still The Papists call them that shrinke worse then cloth that shrinketh but when it is wet 5 We must not bee like Snailes which push out a long paire of hornes which being touched neuer so little in they goe againe wee must not be like to Ionathan that is follow the chase orderly vntill they come where honnie is wee must not be as Asa 2. Chron. 15. carefull to doe good vntill the Goute take vs verse 16. and then bee so way ward that no man may speake a word to vs wee must not be such as can abide affliction for a while but when skinne for skinne commeth stand as though we were appalled but wee must with Marie Magdalen sit at the Sepulcher Ioh. 20. 11. Wee must with the Spouse Cant. 3. 4. take hold and not leaue off we must follow the suite as the widdow Luc. 18. we must not giue ouer no more then the Cananite Matth. 15. 22. wee must keepe our holde as Iacob did in his wrestling we are in a course we must out-runne So runne saith the Apostle moderately at the first constantly in the middest cheerefully in the ende So runne not to haue a vaine shoute for your first start but to attaine the crowne Stirre vp your selues looke not backe the Lord will haue all not so much as the tayle of the sacrifice was wanting Leuit. 22. We must doe not for a time onely but euen our whole time Somewhat Agrippa was perswaded of but Paul woud haue it altogether done Some would gladly saue a small portion with Saphyra but that were to become Bethulians termers for a time and all hypocrites are loath to become simply and wholly but they came with their so much and so long but let vs keepe an equall Tenor still Isaiah is as zealous in his 66. chapter as he is in his first 6 We must labour to perseuere in persecution Math. 10. 22. and beware by the falling away of many Math. 24. 13. yea we must resist euen vnto death Heb. 12. 4. So saith the Angell vnto the Church of Smirna Apoc. 2. 10. We must keepe Gods name in our forheads when Antipas is slaine before vs wee must ride to heauen in a fiery chariot and learne that euery mans worke shall be tried by fire 1. Cor. 3. Vpon this theame the Apostles spent manie of their sermons Act. 11. 23. Act. 13. 43. Act. 12. 22. Heb. 3. 12. 2. Pet. 1. 20. 1. Ioh. 2. 24. The Apostles warneth vs 1. Cor. 15. 58. to be setled not tottering and Coloss 1. 23. to be irremoueable and Coloss. 2. 7. that we be rooted deepe strongly built and sticke closely vpon CHRIST for he is the rocke so when tempests come we shall not be once moued There be many impediments of this perseuering some inward as desire of nouelties and sticking too much to reason which will goe no further than shee sees likelihood and the conscience of our vnworthines whereby we despaire some outward things hinder vs as worldly cares oppose here Gods prouidence the multitude of back-sliders oppose the varietie of true beleeuers the prosperitie of the wicked oppose Psal. 37. Yet a little while and they are gone and neuer seene againe We must euer labour to grow from the greene tree of faith to the maine tree of faith that is to the full assurance of faith 7 There are two kindes of presuming the one of Gods mercies the other of our owne merits the one is in carnall Protestants the other in bold proud Papists For the first wee knowe that Gods qualities be not separable Moses saith the Lord is readie to shewe mercie so hee saith hee will punish the transgressor Dauid sung a song of two parts not of mercie alone or of iudgement alone but of mercie and iudgement together But I maruell how these wretches dare adde sinne to sinne when no one sinne shall go vnpunished and how they dare presume of Gods mercie vnder many sinnes when God hath shewed his iustice to the dearest of his children for committing
and then they are vncleane the seuenth day and so all their labour is in vaine Others when they cannot away with this strictnes to continue say on this manner Seeing we are still vnperfect let vs be vnperfectly vnperfect let vs be vncleane still let vs prepare riuers of sinne for Christ shed streames of blood the more wee sinne the greater glorie will come to Christ. And thus they stand at a stay their holines is a standing holines it fils not it stands at a stay they are no perfect Nazarites they still lie in their pollutions their motions are from the house to the Church and from the Church home againe and at the yeares end they are as holy as in the beginning of the yeare they goe go to the Church and make many voyages as an horse in the Mill makes manie circuites who labours still from morning vntil night and then he is but where he was at the first so they are in a motion from morning vntill night and at night they are euen where they were when they begun in the morning There is another sort not standing still but they make many beginnings and when they come to the third day they beginne againe and againe and againe still they goe backe and then they must begin againe and so they come to holines by fits These manie beginnings are not good There is but one motion commanded but it must be continued we must fulfill our many dayes when we haue once begun we must not defile our selues to become new Nazarites Neither must we stand at a stay but goe forward but if happily we doe fall wee must take a viewe of our selues that if we fall not the second time we will fulfill our dayes indeede The equitie hereof stands in this the Lord respects the fruite and not the blossome He calles himselfe Alpha the beginning for he is so but in respect of the end he is also Omega So must it stand with them that are his Temple they must not be only Alpha but also Omega they must fulfill their holines In regard whereof we see Ezech. 9. that the mourners are marked it is with the letter Tau which is the last letter in the Hebrue Alphabet and it betokeneth an ende to shewe they had not quaumes and starts of well doing but they were men fulfilling their dayes Wee know the Trees in Gods Orchyard are Palmes and Cedars The nature of the Palme tree is to growe being young and to beare fruit continually the Cedar though it be long indeede ere it grow yet when they bring forth they beare fruit long and when they are very olde So they that are planted in the Lords house the older they growe the more fruite they beare being of the nature of the Cedar growing from faith to faith not making many beginnings And if the Lord be not content to abound but to ouer-abound in mercie then must we also euen abound more and more in mercie grace and sanctification 13 It is not possible without affliction to enter in Christs kingdome except ye sup of that cup and be baptized with that baptisme that hee was baptized with Why But here is now no persecution Surely if wee haue not Esaues sword we shall be sure to haue Ismaels tongue and that is worse than a two edged sword This time will affoord no sharper but when the beast shall be loosed againe and when the Dogge-dayes come in againe wee must learne ioy fullie to receiue the other and to accompt a chaine of golde lesse honourable than a fetter of yron which shall be clapt vpon vs for Christ and his Gospell sake 14 The bellie was the first sword the diuell drew against man Paul saith to Timothie drinke no more water in sicknesse or infirmities we haue leaue to drinke wine otherwise we must take heed of wine wherein there is excesse Noah thought that after the great water wine would haue done him no hurt but it made him a laughing stock to his owne son The children of Israel did eate and drinke and then rose vp to play for they had not so much lust before meate and what play plaied they at that time that which made Moses breake the Tables for anger Lot did most shamefully abuse his body where though hee cannot be accused for wilfulnes yet he may be condemned of negligence And what children came of that stocke surely the washpot and the maker cleane of shooes the enemies of God his children which might not be receiued after fourteene generations WheÌ„ Eliah was to be prouided of God to haue him his Cater what meate fed he of A cake bakte on the coales and a pot of water might not God haue sent him rost meate and baked meate But he knew it was not best for him So Daniel being in the lyons den God might also easily haue caught one of Nabuchadnezzers garde carrying a seruice vp to the Kings board to bring meate to Daniel he seazed vpon Habacucke carrying the Reapers their meat which I thinke was but a homely seruice Elisha when he made a set feast for the yong Prophets they had nothing to dinner but a fewe worts and there were Coliquintidaes among them too Daniel durst not venture on the Kings fare but put vp a supplication that they might haue nothing but gruell 15 It is too vnnaturall to yoke the spirit vnder the flesh in most miserable thraldome to set the crowne on her head to make her a Ladie and to compell the spirit to take lawes iniunctions and commandement at her hands to set her at the helme and to make her word to stand and if she say I will that thou abuse thy body with surfettings drunkennes adulterie it must be done whatsoeuer it cost Why this is to set a blind horse or an vntuly mad horse formost in the teeme this is to saw off our owne legge of flesh and to get vs on a woodden legge this is to take the Crown the Scepter the kingdome from the Oliue tree and Figge tree and to giue it to the scratching and vnprofitable Bramble which will serue vs to no vse but to scratch vs by the hands True it is it goeth well with this bodie of sinne that it should be so and it goeth to her heart it should bee otherwise But alas consider though to a man ruled by the flesh adulterie â—ee at the first as sweete as the honey combe and as smooth as the oyle yet the end is verie wormehood nay nay it is a pearcing sword Though wine in the glasse hath a goodly looke yet at last it â—â—ingeth like a Serpent and biteth like a Cockatrice Though to be vnruly in wringing and oppressing grudge not the conscience awhit though stolne water bee sweete and bread priuily eaten hath a good taste yet in the end their mouth shall bee full of grauell and Sâ—châ—ms whoredome will end with a sword and Achans Baby
perceiued and felt and of the former that there be two sorts the first which is most fearefull when any doe purposely resist the motions of God his spirit and wilfully refuse the meanes of their saluation Of the which the Prophet Zacharie speaketh chap. 7. vers 11 c. They refused to hearken and pulled away the shoulder and stopped their eares that they should not heare yea they made their heart as an Adamant stone least they should heare the Law and the words which the Lord of hostes sent in his spirit by the ministerie of the former Prophets The outragious sinne of these men the Prophet Esay expresseth in these their owne fearefull tearmes chap. 28. 15. We haue made a couenant with death and with hell are we at agreement though a scourge runne ouer and passe through it shall not come at vs for we haue made falsehood our refuge and vnder vanitie are we hid This was a fearefull estate indeede yet for all that no man can say but some of those hauing so hardened their hearts might be and were afterwards conuerted The other kinde of hardnes of heart which is not felt nor perceiued or if perceiued yet not felt which albeit it is lesse fearefull yet it is dangerous enough is in such as although they wilfully resist not God his spirit in good means yet securely carelesly willingly they lie in sinne without any remorse of it or true taste of good things Such was Dauids state by the space of a yeere before Nathan the Prophet came to proue him and rouse him from his lulled sleepe Both these kindes I am perswaded you are free from otherwaies than in temptation Sathan may sometimes moue you thereunto The other kinde and hardnes of heart which is perceiued and felt is of two sorts the one in them which are desirous of meanes whereby they may be relieued although they do finde small or no ease in themselues for a time Of this kinde the Prophet Esay in the name of some of God his people complained Esay 63. 15. And such was Dauids state after that Nathan had reprooued him and God his spirit began â—â— worke with him yet crieth he out as you heard before of the losse of God his graces and when he saith that God will accept of no sacrifices be they neuer so many or pretious without a contrite heart and broken spirit he sheweth that for a time euen after the Prophet had reproued him he wanted both This is your case and therefore you are in the state of saluation for Dauid was in this case euen after he had confessed his sinne and had receiued absolution pardon from God by the ministerie of Nathan although he neither felt ioy thereof nor true griefe for the other yet because in truth of heart he confessed his sinne as my trust is you doe and was certainely perswaded of the pardonablenes of it by God his mercie as you must be if you will haue mercie although he was far off from feeling it or applying it to his wofull conscience his state was good and very well to bee hoped of And you must knowe and bee perswaded that those things which are written of God his Saints and namely of Dauid and Peter and such others are ensamples for vs if wee will stay our selues vpon the word of God in the ministerie of his seruants and waite vpon the Lords good time vntill he come neerer vnto vs by his spirite neerer I say for he is come already vnto you or it may be he neuer went from you because to be grieued and humbled with blindnes of minde and hardnes of heart to belieue certainely the truth of God his promises in generall and to reuerence the seruants of God which bring the glad tidings of saluation and to long after comfort vsing the meanes of the Word and Prayer the Sacrament of the Supper and the company of God his children contrarie to hope vnder hope yea without any present feeling all this is a certaine argument that God his spirit is with such and therefore with you This estate though it may be very grieuous yet it is neuer dangerous much lesse is it fearfull vnlesse any be so wilfull that they doe perseuere and continue in desperate refusing all good meanes vnlesse they perseuere I say for that through the subtill sleight of the spirituall aduersarie and his forcible power whereby God suffereth him sometimes for a season to winnowe them as Wheate they are so bewitched and intoxicated that they are carried by violent force of temptation to waxe wearie of or to refuse all meanes of comfort by fits yea almost to haue no desire at all vnto them yea sometimes euen to speake euill of them But all this is but in temptation and therefore God will be mercifull vnto them for Christ his sake Thus Iob cursed the day of his birth and wished to be strangled Ieremie also repented that euer he preached in the Name of the Lord both scarcely abstained from blasphemy Dauid moued with the spirit of ambition thogh dutifully admonished wilfully went on in numbring the people Peter also vaingloriously presuming of his owne strength being most wisely and effectually premonished of his weaknes euen by our Lord Iesus yet wittingly rusheth as an horse into the battell and then very cowardly yeeldeth yea doubly denieth yea strengtheneth his sinne with a threefold corde and fasteneth it with banning and cursing And yet all these obtained mercie most bountifully For why as Satâ—aÌ„ had desired to winnow them so our Lord IESVS CHRIST prayed for them that their Faith thogh it were vehemeÌ„tly assaulted yet should not be ouercome although it was battered yet that it should not be destroyed and though it were sore oppressed that it should not be extinguished And heere be you fully perswaded that though Luk. 22. 32. the words seeme to runne as belonging but to Peter viz. I haue prayed for thee that thy Faith should not faile yet that hee prayed as well for the rest of the Apostles yea for all the faithfull For first he saith not Simon Sathan hath desired to winnow thee but you Why then saith he I haue prayed for thee Verily because he should more grieuously offend then the rest although their offence was very great therefore his and our most blessed Sauiour applyed to him the promise but did not impropriate it to him onely and restraine it from the rest Compare with this place Ioh. 17. 20. and you shall see that the heauenly veritie affirmeth that he prayed not only for the Apostles but for all those which should belieue through their word Yea further our Lord Iesus Christ was yesterday is to day and shall be for euer And as the fore-fathers were baptized into him and did eate his Flesh and drinke his bloud so was his prayer effectuall euen vnto them vnder the law much more vnto vs vnder grace And wheÌ„ you can finde testimony of your heart that when you would doe well
such was Dauids state After that Nathan had reproued him and Gods spirit beganne to worke with him yet hee crieth out as yee heard before of the losse of Gods graces and when hee saith that God will accept of no Sacrifices bee they neuer so manie nor precious without a contrite heart and broken spirit he sheweth that for a time euen after the Prophet had reproued him hee wanted both This is your case and therefore you a in the state of saluation For Dauid was in this case euen after he had confessed his sin and had receiued absolution and pardon from God by the ministerie of Nathan although he neuer felt ioy thereof nor true griefe for the other yet because in trueth of heart he confessed his sinne as my trust is you doe and was certainely perswaded of the pardonablenes of it by Gods mercy although he was farre off from the feeling of it or applying it to his wofull conscience his state was good and very well to be hoped of And you must know to be perswaded that those things which are written of Gods Saints and namely of Dauid and Peter and such others are examples for vs if we will stay our selues vpon the word of God in the ministerie of his seruants and waite vpon the Lords good time till he come neerer vnto vs by his spirit neerer I say for he is come alreadie vnto you or it may be he neuer went from you because to be grieued and humbled with blindnesse of minde and hardnesse of heart to beleeue certainely the truth of Gods promises in generall and to reuerence the seruants of God which bring the glad tidings of saluation and to long after the comforts vsing the meanes of the word and prayer the Sacraments of the Supper and the company of Gods children contrarie to hope vnder hope yea without any present feeling all this is a certaine argument that Gods spirit is with such and therefore with you This estate although it be very grieuous yet it is neuer dangerous much lesse is it fearefull vnlesse any be so wilfull that they perseuere and continue desperate refusing all good meanes vnlesse they perseuere I say for that through the spirituall aduersarie and his forcible power whereby God suffereth him sometime for a season to winnow them as wheate they are so bewitched and intoxicated that they are carried by violent force of temptation to waxe wearie of or to refuse all meanes of comfort by fits yea almost to haue no desire at all vnto them yea sometimes to speake very euill of them but all this is but temptation and therefore God will be mercifull vnto them for Christs sake Thus Iob cursed the day of his birth and wished to be strangled Ieremie almost repented that euer he preached in the name of the Lord both scarcely abstaine from blasphemie Dauid mooued with the spirit of ambition though dutifull admonished wilfully went on in numbring the people Peter also vaingloriously presuming of his owne strength being most wisely and effectually preadmonished of his weakenes euen by our Lord Iesus yet wittingly rushing as a horse into the battaile euen then very cowardly yeeldeth yea doubly denieth yea strengtheneth his sinne with a threefold cord and fasteneth it with bannings and cursings and yet for all these he obtained mercie most bountifully For why as Sathan had desired to winnow them so our Lord Iesus prayed for them that their faith though it was vehemently assaulted yet should not be ouercome although it was bartered yet that it should not be destroyed and though it was oppressed yet that it should not be extinguished And here be you fully perswaded that albeit Luke 22. 31. the words seeme to runne as belonging but to Peter viz. I haue praied for thee that thy faith should not faile yet he prayed for the rest of the Apostles yea for all the faithfull For first he saith not Simon Satan hath desired to winnow thee but you Why then saith he I haue praied for thee Verily because he should more grieuously offend than the rest although their offence was very great therefore his our most blessed Sauiour applied to him the promise but did not appropriate it vnto him onely and restraine it from the rest Compare with this place Iohn 17. 20. and you shall see that the heauenly veritie affirmeth that he prayed not onely for the Apostles but for all those that should beleeue through their word yea further Our Lord Iesus Christ was yesterday is to day and shall be for euer And as the forefathers were baptized into him did eate his flesh and did drinke his blood so was his prayer effectuall euen to them vnder the law much more to vs vnder grace And when you can finde testimonie in your heart that when you would doe well euill is present with you and that you doe the euill you would not then do not you it but sinne in you when it leadeth you captiue much more when Sathan workes withall buffetting you assure your selfe that God hath pitie on you that the vertue of his power shall be perfect in your weakenes If you beleeue according to your faith it shal be done vnto you But you will say you cannot beleeue that this vile crocked hardnes of your heart can be remitted and renewed and euen this was the second point which in the former part of my letter I gaue you to vnderstand was the cause of your excessiue distresse I beseech you I charge you in the name of our Lord Iesus Christ that you will not willingly lie nor offer iniurie to Gods spirit or to your selfe who hath receiued it Tell mee what is the reason why you thinke you haue no faith Verely because you haue no feeling nor any other fruites thereof as you thinke Well first then agree with me herein as you must if you will not disagree with the truth that feeling is but an effect and fruit of faith and therefore there may be faith without feeling as well as the cause may bee without the effect and the tree without any appearance of fruite yea of sappe for a season And as a man sore wounded and diseased may for a season be depriued almost of all operations of the naturall life to the outward shew and to his owne iudgement and feeling so may a spirituall man bee sore wounded by Satan and diseased by the present feeling of his sinfull corruptions specially in temptations that he may thinke yea appeare to others that the life of the spirit is not in him Thus Peters faith did not wholy faile as you haue heard or else the prayer of our Sauiour preuailed not Thus when Dauid declared that his heart was vncleane or his spirit crooked or vnstable and that he had lost the ioy of his saluation and the spirit of libertie or adoption yet hee prayeth that God would not take his holy spirit from him therefore he was not