successe in our affaires or see his loue in our correction and in exercising our faith 8 The people of Israel are said to feare God when hee destroyed their enemies and spared them This fruit we must haue in vs of all Gods works as well as they They did not onely feare but also beleeue which sheweth their feare to be godly for that feare onely is godly which is mingled with faith Then whatsoeuer feare wee haue it is nothing except it either confirme vs in the loue of the word or else doe turne vs thereunto that so we may beleeue 9 It is the Lord that smiteth the hearts of his enemies and giueth courage to his children as pleaseth him Ioshua 2. 9. Deut. 2. 25. 28. 18. And if of this we were throughly perswaded then would wee neuer feare in any good cause then could not the policy nor power of men dismay vs. Againe wee would be warie to deale against any of Gods children least while we striue against them we resist the hand of the Lord. 10 Ioseph might haue had many excuses when he laid vp the mony in Pharaohs house as that hee had Gods people to prouide for hee could not be espied yet did the feare of God truly grafted in him stay him from vnfaithfull dealing It may bee noted then that the feare of God causeth obedience and though wee might seeme to haue excuse and though we could escape the iudgement of men the law is not giuen to the iust but to the vniust If then the commandement onely doe keepe vs in obedience we haue not receiued the spirit of God if then we will either trust others or be trusted our selues let vs teach and learne this feare of God In that Ioseph would not deale vnfaithfully with a tyrant wee learne to vse iustice toward the wicked contrarie to the Familie of loue who because they thinke all things are theirs therefore it is lawfull to come by them as they can In that Ioseph would doe nothing without Pharaohs consent wee learne to doe nothing without those ordinarie meanes that God hath appointed CHAP. XXIX Of Friendship familiaritie familie and Fathers THe friendship with the wicked is such that to saue themselues they wil endanger their friends as we see in the King of Israel with Iehosaphat 2. Chron. 18. 19. 2 Wee must beware that wee neuer further sinne but if wee loue God wee must loue them whom God loueth and hate them whom God hateth Psalme 15. 4. 139. 21. 22. how dare many then hand ouer head and without choise bee friendes and ioyne in league with Gods enemies Prouerbs 29. 27. 3 We may haue familiaritie with some in whom though there be no great loue of religion yet there is no misliking of religion nor loue of heresies But our acquaintāce must be in outward things wee must beware our league proceed neither to the worship of God nor matter of mariage 4 The sinne of the master of the familie indangereth the state of the whole familie as wee see in Abimelech 5 It is the duty of seruants to couenant with their masters that they may so serue them as that they may serue God 6 When wee haue met our friends and haue done our ciuil dutie of salutation we must not there rest but proceed to talke of spirituall matters that we may edifie one another 7 He is a diuell that is euill among good but he is good that is good among euill 8 We become often hardned in our hearts in the companie of the godly because wee presume too much one of the goodnes of another 9 It is a good thing to haue the acquaintance of a good man for a good cause 10 Moses taketh Aaron and Hur with him knowing his owne infirmities though otherwise we see hee was a man of rare graces and great strength So it is often saide of the Prophets that they had euer some with them and the Apostles are sent by two and two to preach that one might help another Christs also sometimes takes Peter and Iohn not that he had neede so to doe but because he would leaue vs an example which we must follow being ready to vse all helps for our infirmities which the Lord shal offer vnto vs. We must not stay in our selues but vse the aduice of others for this cause it is saide that two haue better wages than one and that if one fall the other may raise him vp Where we see that when men agree together one grace of God doth set on fire another and the more the better if they consent together for a threefold cord is not easily broken yea though wee take such to vs as are inferiour to vs in gifts yet if they be faithfull the Lord by them may helpe vs as Hur was farre inferiour to Moses and yet Moses was strengthened by him And where as Moses in prayer takes but two with him wee learne to make a choise of our companie for that but few being faithfull may more profit vs and preuaile with God than a great multitude which haue but a shew in them 11 Great is the loue of nature Ioseph could not dissemble it for that hee was faine to bee alone that he might more freely breake foorth in teares to his breathrē Yea euen that rough Esau when he saw his brother Iacob a farre off his heart melted in him And like as no affection of loue and liking is so vehement whilest it lasteth so no contention is so bitter and so deadly as that of brethren A Christall broken will neuer be set together againe and there is no water will prooue so exceeding colde as that which hath been once heate Wherefore let men endeuour by all meanes to cherish naturall affection and the rather for that the spirit of God prophecieth that in the last dayes men shall want naturall affection 12 Fathers wee commonly count and call them of whom wee are by nature or vnder whom we are by gouernment whether ecclesiasticall or ciuill or behind whom we are in age and in gifts Augustine consesseth he rebelled against his father in heauen when he refused the instruction of his mother on earth for though thē saith he I could not see what shee did yet now I see that thou O Lord speakest and not shee alone and thy instruction was refused when her teaching was neglected Needfull it is then for fathers to bee taught of God who for that they bee fathers are to bee heard wherein they doe teach from God Ciuill fathers are carefully to furnish themselues with knowledge that they may learne to know when to strike and when not to strike for if they strike when God doth not command them what are they better than murtherers If they strike not when God commandeth what doe they but charge vpon themselues the sinne and punishment of others 13 That our spirituall fathers had need of God to be their teacher
the Gentiles but as they may see their estate in the Iewes in which respect it may be profitablie applied to the Gentiles but euident it is that here properly it was spoken to the Iewes For in this place the Prophet sharply reprehendeth them because they kept not their fastings and holy daies aright Howbeit they did not sticke to complaine among themselues that they had fasted that they humbled themselues and vsed all the meanes which their fathers before them had done but all in vaine in that they felt not the like effects which their fathers did Wherefore the Lord by his Prophet answereth them in this sort True it is that yee fast indeed but therewithall yee lie and liue still in your sinnes yee fast but without repentance and so farre are yee from true forsaking of your sinnes that on your fasting daies howsoeuer like hypocrites ye vse the outward action ye exercise crueltie oppression debate and strife and doe ye looke that this holy hypocrisie should be acceptable vnto me No If ye will please me with your fasting repent ye of your sinnes shew foorth your sorrow by the fruits of loue in exercising the works of mercie and compassion which things when I shall behold in you with an vpright heart then I will accept your offering and be pleased with your fasting Againe doe not thinke that I will looke vpon your holidaies so long as ye vse them but vpon custome in hypocrisie making them vnprofitable for my worship and your saluation and repentance vntill such time as ye endeuour a better and more holie vse of them both concerning the pure honouring of my name and the furthering of your owne saluation Behold here say they the Sabbath is abrogated than which they can affirme nothing more contrarie out of this place For here is no abrogating of the Sabbath but an establishing of the true celebrating of the Sabbath with a sharpe reprehending of their corrupt and present estate And as he speaketh against their corrupt Sabbath so he taxeth them for their hypocritical fasting so that if they will haue the Sabbath to be abrogated much more must they driue fasting out of the doores of the Church against which he is most earnest and telling them that their fasts are not in truth the Lord sheweth them with what fasting he is pleased Againe say they see here it is manifest that to cease from sinne in our Sabbath which we must keepe I answere it is the fruite of the Sabbath which we must keepe and therefore because where the meanes are vsed without any effect or fruite there the meanes are nothing the Lord rather vrgeth them to the effects and keeping of the Sabbath with fruite then disanulleth the Sabbath And it is vsuall in the word of God to vse the effect for the cause and the fruite for the meanes as we may see Iam. 1. 27. Pure religion and vndefiled before God euen the Father is this to visit the fatherlesse and widowes in their aduersitie and to keepe himselfe vnspotted of the world Which briefely is as if the Apostle should say this is the effect of true religion when faith doth purely shew it selfe in the workes of loue Againe Ioh 6. 47. 48. He that beleeueth in me hath euerlasting life I am the bread of life Where our Sauiour Christ sheweth that the effect of faith is the eating of Christ his flesh and drinking of his blood So that to vse the meanes without the effect is hypocrisie as also to looke for the effect without vsing of the meanes is foolish presumption Wherfore we affirme that from the mouth of the Lord by his holy Prophet that to rest in fasting and in the Sabbath an outward meane is of no value being separated from good workes the issue and the effect of the same that if we would God should be mercifull to vs we should also shew our selues mercifull to others So then the Lord taketh not here away the one but sheweth the one to be fruitlesse without the other and is so farre from taking away the Sabbath that rather he goeth about to informe them in the true vse of the Sabbath The meaning therefore of the Prophet his word is this If thou wilt not rest in the bare ceremonie of thy holie daies but wilt do thy holy seruice to me and duties of loue to thy brethren then shalt thou shew thy selfe to take true pleasure in God and his worship Where we must learne so to delight our selues with the meanes of our saluation that seeing we can but iâ—part giue our selues vnto them in the weeke daies we should greatly reioyce when the Sabbath day commeth contrary to the practise of the people â—â— Amos his time who would say Amos 8. 5. When will the new moneth be gone that we may â—â—â—â— corne and the Sabbath that we may let forth wheate and make the Ephah small and the shekâ—â— great and falsifie the weights by dâ—â—â—it Wherefore we conclude that here is not the abrogating but the pure celebrating of the Sabbath which appeareth by effect when it draweth vs neerer to God and causeth vs to take greater pleasure in his waies There remaineth that which is Esai 66. 23. And from moneth to moneth and from Sabbath to Sabbath shall all flesh come to worship before me saith the Lord Where it is said from Sabbath to Sabbath behold say they here is set downe a continuall Sabbath to be obserued euery day in the kingdome of Christ and therefore there ought not to be one prescript day onely in the whole weeke But the reason is most weake and containeth a manifest absurditie For if euery day should be a Sabbath and we in the Sabbath are commaunded to doe no manner of worke when should we trauell in our ordinarie callings whereunto the Lord himselfe hath permitted vs sixe daies Thus we see the sixe daies of our ordinarie callings should be pulled away If they say that a man may follow his calling and yet worship God sufficiently and as becommeth the holy Sabbath then they must graunt that we may doe our ordinary workes on the Sabbath as also they suspect the Lord of want of wisedome But if we should looke narrowly into these mens liues we should finde that whilest they crie out to keepe euery day a Sabbath they in trueth in the meane time obserue no Sabbath at all Besides in that there needeth one particular day wholy to be giuen to the Lord it is certaine that the dearest children of God who vpon the other daies redeeme time to Gods worship earnestly desire this Now concerning the place it selfe which they seeme much to misconstrue we must vnderstand two things First it is not simply to be taken but in the way of comparison secondly it is meant of the kingdome of glorie and of the second comming of Christ. In the way of comparison it is vnderstood thus that the people of God should not content themselues to
constrained to let it alone So God would haue vs pull vp the sinne whilest with one hand wee may doe it not to tarrie whilest two hands breasts and all will not doe it for feare of negligence we are to admonish in respect of our selues because the sinne is on our score that we admonish not The same God that saith forgiue thy brother if he offend saith also if thy brother offeÌ„d admonish him Many would haue their faults forgiuen but not reproued but hee sinneth as deepely that reproueth not as he that forgiueth not so fearefull a thing it is not to admonish 9 It is a good thing when wee so take an admonition as the admonition take vs. Paul reproues Peter openly and records this fault in his epistle and yet Peter for all this calleth him his brother Paul coÌ„mending his wisedome his gifts and graces accepting his admonition not as a blowe with a staffe but as a most precions balme But wee when a spot is shewed to be in our garment are readie to take vp myre and to cast it on his coate that pointed at our spot or seeing something in our face by a glasse we be ready to breake the glasse that shewed vs our blemish Againe when wee admonish wee shall meete with some that will flatly deny the fact some will graunt the offence but in part some will confesse the whole but they doe extenuate it For all which maladies as good Physitions wee must not at the first vrge the most forcible medicines but vse them in their degree and place that is when more fauourable meanes preuaile not wee must not with Rehoboam vse too strong a purgation at the first least our patients be not able to beare it but we rather cause them to be more crasie than rid them of any part of their disease CHAP. II. Of the forme and rules of Christian admonition THere are two sorts of sins some greater some lesse for Christians are neither Stoickes nor Epicures for Paul opposeth himselfe to theÌ„ both Act. 17 18. they esteeme not all sinnes alike Neither are they all one with those which haue a bottomlesse charitie who can count all euils infirmities And there is a third sort worst of al and they will make euerie sin a mote a beame when they list the earth is a beame in it selfe but a mote in the skie But we know that all sinnes are not of one last Gen. 15. I will not bring in the Israelites till the measure of the sinnes of the Amorites bee full So there is a full measure and a wanting measure all haue not one measure When Paul speaketh of a gangrene and Iob of a sinne which he calleth the rottennes of bones they meane there are diuers degrees of sinnes spreading in our flesh A Father saith some sinnes were scoured by the blood of his hands but others required his heart-blood Ioh. 19. 2 Now for that in admonition this distinction of sin is not knowne some doe trouble the eye some put out the eye Some sinnes there be that our brethren may pluck out some that are left to our selues to pluck out Trueth it is if wee consider euery sin as it is against the maiestie of God we shall see it is no mote or light matter Matth. 5. God esteemeth one â—ot of his law more than heauen and earth Doth euerie sinne require the blood of Christ how then can they be motes vnlesse we thinke his blood to be a mote also As it is said of Baltashar in Daniel so it may be said of euery one that sinneth if thy sinnes be weighed it is the losse of thy kingdome euen of the kingdome of heauen 3 The better to examine sinnes let vs not weigh them by themselues for a sinne seeming by it selfe to be but a graine waight yet by reason of some circumstaÌ„ces may counterpoise a heauie beame For example consider the sinne of Iudas you shall see it by all the sixe circumstances First of his person in that he was a Disciple put in trust with the temporall things that belonged to Christ. 2. Of the obiect for that he had confessed Christ before 3. Of the time when he receiued the Sacrament 4. Of the place where Chriâ—t went out to pray and to teach his Disciples 5. Of the manner which was in hypocrisite to say Hayle maister 6. Of the cause for such a small value So in like manner the sinnes are greater in publike persons than in priuate and that first for the offence which Christ counteth a beame There was as much sacrifice offered for the sinne of the Priest as of all the people besides for surely as the measures of the Sanctuarie were double so their sins were double Adn as this is said of the person so now of the place Publike sinnes are greater than priuate in that they haue impudencie ioyned with them in that they be committed with an high hand In respect of the time a sinne of long continuance is greater than a sinne that began but yesterday 4 There are sixe notes to know a beame by The first is taken out of that place where Christ saith it is impossible for a caâ—nell to goe through a needles eye and this is to expresse the absurdirie of those which say as Absalom said euery mans cause was good these fome out sinne without shame The second is ser downe Rom 7. where the Apostle speakes of a sin that by the light of the law he saw to be great and fearefull which before he counted as a shadow or a mote onely The third note is Reuel 17. a sinne of many heads able to be diuided to be quartered must be a beame but a mote cannot being almost as little as the Geometricall punctum It is a compound sinne The fourth Dauia speakes of Psal. 118 22. making relation of certaine stones which the builders refused such as we vse to serue at turnes to build the kingdome of ignorance Thsi must be a beame not a mote A more may be blowne out but a beame can searse be haled out with horses The sixt is drawne out of that saying of Christ Hypocrite plucke the beame out of thine iowne eye then thou shalt see so that is a beame whichmakes vs blind This is that which Salomon saith All the workers of inâ—quitie goe astray knowledge first decaieth These sins we haue and feele them not and the greater they be the lesse griefe These malladies of the soule are contrarie to those of the body for these the greater they be the more we feele theÌ„ the other the lesse Those were but small in comparison and mysticall sinnes which Paul was so grieued with Rom. 7. yet he displeased himselfe in them and sought the remedie and when he found it he esteemed it much The vse of all this is that we know when we haue motes in our eyes and that we take heede they grow not to be beames for there is one
say they will do so no more and yet because they repent not therefore they fall againe So is this seene in angrie persons which are rather grieued for shame or losse or such like causes not for the loue of GOD so it is in thieues which come to the gallowes againe although once receiued their pardon This also may be seene in Tale-bearers when their dealing is knowne they maruell at themselues yet not repenting they fall to their sinne againe The Apostle Saint Iames in his fourth chapter teacheth vs not only to clense the hands but to purge the heart also for we must see our hearts defiled with the sinne wee leaue or else it is impossible to repent for the heart being still defiled will yeeld to a new occasion The means to leaue these sins is there set downe to howle and weepe c. Iam. 4. for the burnt child feareth the fire but because God doth not throughly punish men because mens hearts do not feele the grieuousnes of sinne and Gods iudgements due to them for the same therefore they sinne afresh but if they did feele Gods wrath and the grieuousnes of their sinnes then no doubt they would shake at the appearance of euill Therefore that we may come to this and hate those sinnes that especially do preuaile against vs we must vse sharpe medicines as in an old festered sore they vse corrosiue salues for there are some kind of sinnes like to some kind of diuels which cannot be cast out without prayer and fasting And when wee cannot bee healed with ordinarie meanes the disease still continuing then must we vse extraordinarie which if wee doe the Lord wil lift vs vp and in the end giue vs power to trample sinne vnderneath our feet For if we had more griefe for our chiefest and greatest sinnes God would giue vs a heart to hate them and to feare the least occasions that might draw vs vnto them so should wee bee for euer preserued from them they should neuer preuaile against vs. 5 Sinne doth much grieue the Lord although in great mercie he doth long and oftentimes forbeare the punishment therof which should much moue vs and cause vs when we see our often fallings greatly to bee greued thereat and highly to bee displeased with our selues for the same least we fall into presumption And when our owne consciences the diuell doe accuse vs for such sinnes as we haue committed against the Lord as then we are to bewaile and lament our goings astray and displeasing of our God so are wee to trust in his promises and to embrace his mercies least we bee ouewhelmed with griefe and so fall into despaire for the diuel euer and continually laboureth to bring vs either to the one or the other presumption or desperation Therefore when wee haue sinned and yet doe rebuke our selues being much displeased with our selues because of Sinne wee are to comfort our selues the Lord will shew his mercie vpon vs for if hee shewed vs his mercie when we were not grieued how much more when wee vnfainedly lament If hee hath waited vpon vs to doe vs good before wee repented how much more shall his goodnes appeare towards vs vnfainedly repenting 6 What is the cause that men can be so well content to lie in their sins without repentance and thinke all is well if they can for a while forbeare and abstaine from them This no doubt is the cause because they set not themselues before the iudgement feare of God and of Christ and therein feare to consider how grieuous a thing sin is in the sight of God how greatly it displeaseth him and what fearfull condemnation abideth them that securely and carelesly continue in their sinnes For if men could consider this that their sins prouoke the wrath of the Lord against them and do procure euerlasting condemnation to be powred out vpon them they would no doubt feele sinne most grieuous vnto them yea a burthen that presseth them downe to hell then would their spirits be vexed within them and their hearts bruised with the due consideration of their sinnes yet all this would not bring them out of their sinnes For the law condemneth and worketh wrath and the iudgements of the Lord doe cast down wound and kill that so we might be fit to receiue the Lord Iesus who came to raise vp to heale and giue life to such as are fallen sicke and dead And still is hee present to helpe those which are in like manner distressed for till such time he will not worke vpon them to cure and deliuer them from their sinnes hee was sent onely to the sicke c. and those no doubt he will heale Hereof it commeth to passe that many doe continue in their sinnes and are not deliuered from the power of them because they are not wounded with a feare of Gods iudgement and so driuen to seeke their helpe in Christ but in their owne power for thinking sin to be but a small matter they goe about to suppresse it by their own strength and by their owne power to subdue and ouercome it Wherefore the Lord that hee may let them see that without the helpe of Christ their strength is nothing and their labour spent in vaine doth suffer them againe and againe to be buffeted with their sinnes yea and if they wil not then flie out of themselues vnto Christ they shall receiue the foyle be ouercome therewith to the end they might be brought framed at the length if they belong vnto God to be fit matter for the Lord to worke vpon And then no doubt if we can come thus humbled in our selues vnder the mightie hand of God and by vnfained praier craue forgiuenesse at the Lords hands for Iesus Christs sake and desire continually the assistance of his holy spirit wee shall encrease in faith and feele the cleare forgiuenes of our sins and in him we shall find strength against sinne and shall feele his power working in our weakenes or as sorrow must goe before so repentance must come fast after forgiuenesse 7 Some when they haue sinned reason thus the Lord doth not punish me for my si 〈…〉 s therfore he hath forgiuen them but this kind of reasoning is false and dangerous because it abuseth the great mercie of God to hardnesse of heart and that the Lord will punish though he forbeare for a time it is plaine Exod. 34. 7. Which if wee would consider then would the goodnes and the long suffering of the Lord lead vs to repentance Rom. 2. â—4 8 The Lord wil spare his iudgements in them in whom he sâ—eth a true loue of true Religion for they that loue Religion will desire to heare and hearing the word they wilâ—â—ot fall to any sinne or if they fall into sinnes they will not lie in them long 9 When our sin hath lesse liking in vs there is hope that it wil decay in vs
body to haue liued in burning fire vntill the appearing of Christ so he might then be assured of Gods fauour towards him yea his greatest comfort was this that though he should be in hell yet he hoped therin of Gods fauour to haue his torments mitigated with them that suffer least In all which troubles notwithstanding no world of reward no terror of tyrannie could cause him willingly to doe the least thing displeasing to God whom when the Lord released he would comfort himselfe in Christ saying that the diuell would take the aduantage of his sorrow to make him vnthankefull in good things 2 We are either as a Prince or as a peasant either most mightie aboue all Princes or most vile among the sonnes of men If all the Monarches in the world withstood vs our owne consciences comforting vs we ruled aboue all If the vilest vassall in the world rise against vs our owne heart condemning vs we seeme to be most miserable of all 3 He said howsoeuer men might deale with outward matters yet when griefes and fancies grew in the minde and grieued it nothing could surely cure them but onely the word of God 4 Hauing to deale with diuers humbled consciences he would mislike them that would not abide to tarry the Lords leisure but they must needs be helped at once euen by and by as soone as they heard him speake or else they would then thinke farre worse of him than euer before notwithstanding the good report had and the good opinion conceiued of him for besides that hee that beleeueth maketh not hast this is a comming rather as it were to a Magitian who by an incantation of words makes sillie soules looke for health than to the minister of God whose words being most Angelicall comfort not vntill and so much as it pleaseth the Lord to giue a blessing vnto them which sometime he doth denie because we come to them with too great an opinion of them as though they were wise men not vnto such as vsing their meanes yet doe looke and stay for our comfort wholy from God himselfe 5 Being asked how in the examining of our consciences for sinne we should find out the speciall sinne he said that could not easily be done for who doth vnderstand the errors of his life but by oft examining of our selues by acquainting of our selues with our owne estate by earnest prayer that God would reueale vs the sinne by oft hearing and reading the word by marking the most checkes of our consciences and reproches of our enemies we might be led to the neerest sight of them 6 Vnto one afflicted in minde he gaue this comfort first if you haue knowledge be thankfull for it and desire the Lord to giue you faith if you haue faith which vndoubtedly you may haue though not rightly discerning your selfe you presently perceiue it not you must waite on the Lord for feeling of it for many times he exerciseth faith with temptations before he sends feeling And though it may be you shall â—arrie the Lords leisure long yet surely he will giue it you in time In the meane time assure your selfe that the greatest faith is when there is least feeling It is easie for euery one in glorious feelings and ioyes vnspeakable to beleeue but when a man feeling no sensible comfort in the Lord can notwithstanding beleeue in the Lord and by faith waite on him this mans faith is most great 7 After some effectuall working of Gods spirit in vs most commonly in many not long after comes deadnes and dulnes against this euill we must first search the cause whether it be for some euill thing done or for some good thing not done for leauing some meane of saluation vnused whether for some sinne seene but nor repented of or some sin repented of but not soundly or for vnthankfulnes Secondly vse the remedie please not your selfe in it but rouse vp your selfe as from a slumber which willingly you would shake off from you call to minde the speciall and greatest mercy of God vse the meanes Thirdly in the meanes offer thy selfe vnto God wayting humbly and patiently for the time of deliuerance neither esteeming too much nor too little of the affliction 8 When one was troubled in minde he gaue him this comfortable note That although it came to passe that after some trauaile in the new birth Gods graces were not so sweete and our sinnes not so sower and grieuous vnto vs as they were at our first entrance into regeneration but we are now weaker in lesse assaults hauing afore beene stronger in greater temptations we are not to despayre but to consider from whence this gracious progresse did come namely of God and not of our selues who shewed himselfe more fauourable in the beginning both because he would not discourage vs newly comming vnto him and for that we forsaking our selues with a godly suspecting of our weaknes in the least temptations did flie vnto Gods helpe by prayer who in wisedome can hide himselfe vnder a clowde partly for that he will looke to see some triall of strength at our hands comming to some age in new birth partly for that now we lesse forsake or suspect our selues no not in greater temptations and so presumptuously trusting to our strength and staying our selues with our owne staffe we doe not call to God for helpe and not calling doe not obtaine and not obtaining helpe we take the foyle in the conflict that the Lord may make knowne vnto vs that notwithstanding our proceeding in Christianitie we are still but men and God alone is God 9 He said to one troubled in minde for a secret and small sinne I doe not so much feare this sinne in you as the policie of Sathan by it either in that he will not sticke to shew you the lesse sinnes hide from you the greater or else by the quicke sight of your secret and small sinnes to cast vpon you an open and grosse sinne of vaine glorie and priuie pride 10 Afflicted consciences must not dispute too much against themselues for their own actions for that being displeased with their owne persons they cannot be pleased with their owne doings 11 He tolde in loue this obseruation and experience when any came with a troubled conscience for sinne wisely to discerne whether they be meanely grieued with a generall sight of their sinne or whether they be extreamely throwne downe with the burthen of particular sinnes if so they be then it is good at the first to shew that no sinne is so great but in Christ it is pardonable and that there is mercy with God that he might be feared so on the other side shewiug the mercy to come from God but so as they are nothing fit to receiue mercie vnlesse they feele their particular and pricking sinnes But if their sorrow be more confessed in generall things then it is good to
so vile as sinne which openeth hell and staineth the earth and shutteth vp heauen 5 As of all gifts the gift of Gods spirit is the dearest so the losse of it is most daungerous for besides that wee know how few taste of it and with what paine they that haue gotten it keep it and with what hard brunts they that lose the graces of it recouer them againe we may coniecture the greatnesse of the losse by our experience in other things they that haue beene in reputation for their riches are become bankerouts are grieued and ashamed how much more then should their griefe be who by the riches of Gods graces haue beene comfortable to themselues and honourable among others and now by the decay of those gifts haue lost both the sweet ioy and peace in themselues and their credite with God and in the conscience of the godly 6 Some reioyce so much in the hearing of good things preached that they forget to be humbled for their wants againe others alwaies looking on their wants walke not thankfully for Gods graces receiued The meane way is the best so to reioyce in the grace of God that we be humbled for our wants and so to mourne for our wants that we praise God for his graces Good workes 1 AS it argueth great height and willingnes to sinne when men fearing to sinne in the day redeeme and steale time to sinne in the night so it sheweth a great height and willingnesse to godlinesse when men being not sufficiently contented to do good in the day stretch their wel-doing euen to the night also wherein they shew themselues to be free from vaineglory that none seeing them yet they doe good for the loue of God and not for outward things 2 A man may truely iudge himselfe to be truely willing to doe any good when he striues all that he can to do it although he cannot do it as he should Griefe for sinne 1 WE cannot heartily be grieued for that sinne in another whereof we haue not made great conscience in our selues 2 The things that are euill and grieue vs so farre as we see them with griefe hurt vs not 3 Seeing a woman lamenting for the sinnes of the people he said vnto her not purposing to cause her to cease from so good an action but admonishing her to looke to her affections you shall well trie your heart said he if this sorrow for sinne be first bred for your owne sinnes and from your selfe proceed to the sinnes of others Againe the measure of your mourning must be agreeable and proportionable to the sinne Lastly your griefe must so be for the person as you may be moued rather to pittie and pray for him than to hate and despise him 4 That is true sorrow and griefe for sinne which neither can by outward pleasures be stollen away nor by continuance of time be taken from vs but onely in Christ. 5 Because great naturall and worldly sorrow and ioy will cause a man to breake his sleepe at midnight he would trie himselfe whether sorrow for sinne or icy in saluation had caused him to doe the like 6 His greatest sorrow was when he spake of some good thing that was not in himselfe and the greatest ioy he had was in the contrary 7 As by nature we are long and hard to be brought to be grieued for sinne so being once downe we are hard to get vp and to rise out of griefe againe For two extremities attend vpon vs the one to be grieued and feared too little the other to â—e grieued and feared too much the one makes vs secure and the other dead and dull To meete with these two it is good in time of ioy to thinke what iudgements â—aue befallen vs heretofore what may befall vs hereafter In time of humbling we are to consider what mercies we haue receiued and what mercies are stored vp and â—â—rrie for vs againe and surely no one thing makes griefe more to waste vs than the forgetfulnes of Gods mercies past and doubtfulnes of Gods mercies to come and nothing doth more strengthen our new temptations than the forgetfulnes of Gods iudgements past and the carelesnesse of them that are to come Though mercies succeed mercies yet the sea of Gods mercies is neuer drawn drie if we claime hold of them by our faith and former experience Hardnes of heart 1 THe cause why mens hearts are hardened now adaies may be this in part because they see as great gifts of learning tongues and ciuill life in Papists and heretikes as in Gods true seruants Euen as the cause of Phaâ—â—â—hs obstinacie was this that being willing to be deceâ—ied he would not obey the Lord because other Sorcerers in Aegypt could doe as he thought as great matters as Moses and Aâ—ron 2 To one that complained of hardnes of heart he said You must waite for comfort and know that you can now no more iudge of your selfe than a man sleeping can iudge of things which he did waking or a man wandring in the darke can discerne of bright colours for as the one may while he waketh doe excellent things and yet now neither he himselfe knoweth of them nor any other can espie them in him and the other may be among flowers and for want of light can haue no vse of his eyes nor pleasure in the obiects so you haue done great good things whilest God gaue you a waking heart to put them in practise and the light of his spirit to discerne his graces in you though now you haue neither the sight nor sense of them and this is the thing which deceiueth and disquieteth many they looke for that discerning of themselues when in them Gods graces were more oppressed which they had when Gods spirit wrought in the sweetest and fullest measure in them and because there is some intermission of the worke of new birth they thinke it is a flat omission in them of the spirit of God But as it is a token of a minde too presumptuous and infatuated in time of dead securitie to perswade our selues still of that safetie for hauing those graces which sometime we had so it is a signe of a minde abiect and too much deâ—payring to thinke that because that we haue not euen present seeling of those ioyes glorious and vnspeakeable which we haue had therefore we neuer had â—â—â—m heretofore or that we shall neuer haue them againe hereafter 3 Admonisâ—ing one to preuent hardnes of heart in his childe by godly and discreete correction he said that because children incline often to the sinnes of their fathers parents correcting should in wisedome first consider if it were not a sinne before in themselues which they gaue them as it were which now they are about to correct and finding it so that they should be humbled in themselues and being humbled proceed to correction in prayer in the feare of God in wisedome in
profitablie beholde the iudgements of God on others which as God in mercie had graunted him so he confessed this fruite thereof that vnlesse hee had seene such iudgements he should haue fallen into many troubles which now through Gods grace he had escaped by seeing and hearing the causes of these miseries in others For when hee saw how God dealt with others hee searched his owne heart whether he had bene or was such a man hee perswaded himselfe hee might be such a one hereafter and therefore hee repented before Gods iudgements came on him if euer hee had done the like And so by prayer and good meanes hee was made more carefull for falling into it hereafter Loue of the creatures 1 THe loue of the creatures hindreth vs in good things but the vse of them furthereth vs therein Gods children looke to the spirituall vse of those things which the worldlings vse carnally 2 Then wee haue a sure testimonie of our loue to good things and of our hatred to euill when no punishment nor reward can either driue vs from good or drawe vs vnto euill Madnes 1 A Great cause of madnes is impatiencie of minde or else the sudden wrath of God vpon a man for doing some thing against his conscience Matrimonie 1 ONe may know whether his wife be brought vnto him of the Lord by these notes First if there be any agreeing or proportionable liking each of other and that in the gifts of the minde concerning their generall calling as zeale faith godlines and also concerning their particular calling Secondly if they being thus consonant do vse good meanes as the word prayer and consent of parents in their contracts and then the good order of the Church in their meetings and if they vse no charmes nor vnhonest or vnlawfull meanes Thirdly that their hearts be sincerely affected to Gods holy ordinance so that first they respect this end to haue a helper to Gods kingdome when each of them hath said in their soules I will seeke out one in whom I may see mine owne image of faith loue holinesse c. that will helpe mee to Gods kingdome Againe when they doe not marrie for riches beauâ—ie or such like outward things but haue a desire mutually to doe the duties which they owe one vnto another Besides they must haue a desire to hasten the kingdome of Christ by fulfilling so much as in them lieth the number of the elect and vsing it as a remedie against incontinencie And so we see condemned here all marrying of young men with old women when there can be no hope of procreation 2 Vnto a gentlewoman that was afraide that her good will was suspected to her husband being faâ—re from her in that he receiued not the letters she sent him he said If your conscience did excuse you he could not condemne you and God will make knowne your heart vnto him if your owne heart condemne you then can he not exâ—use you no not although he thought very well of you 3 As a louing husband will not take away his loue from his wife for some particular wants so long as she keepeth her loue wholy and truly vnto him so the Lord will not cast off his louing kindnes to vs for speciall wants or frailtie in particular commandements so long as we generally labour to please him 4 When one asked him concerning marriage whether it were good to marrie seeing sometimes when concupiscence pricked him he was moued to it and some other time when he felt no such thing he thought he might abstaine from it He answered many come hastily into that calling not vâ—ing the means of trying their estate throughly before as namely whether they by prayer fasting and auoyding all occasions of concupiscence haue the giâ—t of chastitie or no Many vse some of the meanes and not all many vse all the meanes but a small time therefore it is good to vse first the meanes not part of them but all of them not for a while but long If so be that all these things will not preuaile attend vpon the Lords ordinance and waite when the Lord shall giue iust occasion of vsing that estate to his glorie and our comfort 5 He thought it to be a good ceremonie for the father to giue his daughter in mariage before the congregation if she either be a virgin or a yong widow to shew that she made not her owne match but that she made it by her fathers consent And being asked how it should be â—â— tâ—â— father were dead he said then he would not haue the mother to doe it in the congregation but thâ—ught it good for the father in his testament wisely to appoynt some vicegâ—rent to doâ— his dutie If any man doe this rather at the appoyntment of the yong parties than at the appoyntment of the parents it is an abuse Now that there must be in all lawfull contracts the consent of parents he said first children are a part of mens goods as in Iob. 1. it appeareth in that Sathan hauing commission to set on the goods of Iob did seaze on the children of Iob. Secondly if in the law a damsell might not performe her vow vnto the Lord her father misliking it then much lesse as it is probable may a damsell performe promise of mariage to a man her father misliking it 6 He said he could not away with such as would marrie too soone after they had â—uried their wiues but that it were better for abstaining a time to shew themselues humbled vnderneath the hand of God in that crosse and to testifie that it was no light loue vnto the parties whom they loued in the Lord. For besides that it is almost vnnaturall to get another bodie in bed before the former be rotten in the graue it is a thing of euill report impugning common honestie in that it may offer offence vnto the friends of the parties departed and giue occasion to thinke that their loue was but light being so soone forgotten â—s also for that it may giue occasion of iealousie to the parties to be maried and to their friends in that they may feare that their loue will be as light and little to them as it was to the other before And although any set time for diuers circumstances cannot be prescribed yet vsually a yeere were but sufficient for this purpose of abstinence Meditation 1 MEditation is the very life and strength of reading hearing prayer and Sacraments without which they are made weake and vnprofitable vnto vs. 2 Meditation is that exercise of the minde whereby we calling to our remembrance that which we know doe further debate of it and applie it to our selues that we might haue some vse of it in our practise 3 In meditation two parts of the soule are occupied 1. The memorie Remembring some thing heard or read 2. The vnderstanding Gathering some other thing vpoÌ„ that which is remeÌ„bred
Sathan went about to leade him 9 Hee had often in his publike ministerie and priuate conference a sudden failing in memorie so as by no meanes hee could recouer himselfe in those things hee purposed to speake in which case he vsed this remedie presently to groane in his hart and to humble his soule vnderneath the holy hand of God not busilie to stand troubling and tossing his memorie because he knew and had often prooued that this was the best way to turne away this euill 10 To reade and not to meditate is vnfruitfull to meditate and not to reade is dangerous for errours to reade and meditate without prayer is hurtfull 11 The cause why our meditations and prayers are no stronger in the night is because we ioyne not with meditation the examination of our hearts vpon our beds which if we did in some truth it would keepe vs from drowsinesse and want of reuerence in our prayers as well as worldly men are kept waking by thinking on worldly matters Here we are taught by Dauids example when we want the more solemne and best meanes to make a supplie by often and sincere vsing of such priuate meanes as we can Ministerie Ministers 1 WE must neuer be so moued at the reproches of enemies as at the not profiting of friends that is such as be or ought to be the ioy crowne and glorie of our ministerie for whom wee haue prayed and with whom we haue trauailed for their saluation For as these men alone giue all the credite to our ministerie in well-doing so they doe farre more discredite it by euill doing then all others at whose hands we looke for no such things And for this cause wee may not be so moued to see the common sort of people offend because what maruaile is it if they faile in duties when others which are continually taught doe so often slip and fall 2 Ministers should most frequent those places where God hath made their Ministerie most fruitfull they should heerein be like the couetous man that where they haue once found the sweetnes of gaining of soules thither they should be most desirous to resort 3 Hee feared much the preposterous zeale and hastie running of young men into the Ministerie because as iudgement so also stayednesse and moderation vse experience grauitie in ordering affections and the hauing some masterie ouer corruption was needefull in him that should teach others And hee obserued the extreame in our age to be contrarie to that in the first age wherein men being but slenderly brought vp it was very long ere they were vsed in the Church but now education being bettered they are too soone imployed Too hastie a triall must not be made of mens giftes to their hurt that vse them and that haue the vse of them 4 If we aske whether a man may not lawfully desire to be in the Ministerie or no I answere that in the Ministerie are two things a worke and a worship a dutie and a dignitie The worke and dutie to the glory of God and the good of his Church a man may desire The worship or dignity to serue our couetous mind is not to be desired It is good before we come to the complete function of the Ministery there should be some training vp by degrees in the schooles of the Prophets Acts 20. Wee reade of the training vp of certaine Disciples at Corinth and at Antioch Paul was first a Disciple then an Apostle Ioshua vnder Moses Samuel vnder Ely Elisha vnder Elias Salomon vnder Nathan Baruch vnder Ieremie Timothie vnder Paul were trained vp And surely it is a diuine policie first to be of the childreÌ„ of the Prophets then a Prophet theÌ„ a Pastor First Christ calleth some to be domesticall Disciples Luk 6. After he sendeth them forth Luk 10. And then they preach most fully wheÌ„ after his Ascension they had receiued the holy Ghost Now if this order were in the Prophets times why should it not be much more in ours In the common-weale there is a training vp of the Gentrie before they be installed into Magistracie In the Court no man at the first is admitted to the highest titles and functions but according to their gifts practise In naturall things wee will not commit our bodies to euery Physitian professor but make enquiry after him who hath had the longest experience Then it is good first with Ioshua Samuel Elisha Salomon Baruch and Timothie to be humbled then with Moses Ely Elias Nathan Paul to be honored For what age requireth this more then our headie olde age of the world Wherein young men are some what forward and young men haue younger iudgemeÌ„ts younger affections vnseasoned speeches and vnseasoned speeches bring retractions and retractions bring their discredit Mirth 1 WHen a Gentlewoman asked him if he were not sometime merrie Yes saith he we are often merrie and sometimes we are afraid of our mirth Mercies 1 THe way to see the length depth breadth and heigth of Gods mercies is first with shame and sorrow to see the length c. of our owne sinnes Memorie 1 THe best arte of Memorie is to be humbled at Gods threatnings and comforted at his promises for sure it is that exceeding griefes or exceeding ioyes leaue great impressions in vs. 2 The best arte of Logicke is to reason E conuerso out of that saying of Paul There is no temptation hath ouertaken you but it hath ouertaken others And to say thus There hath no temptation ouertaken others but the same may ouertake vs. This will teach vs to speake charitably and profitably of other mens infirmities Markes of the children of God 1 THere be some notable markes to know whether our iourney be to heauen or to hell first if a man be so close that he will not open his way whither he purposeth to goe yet you shall spâ—e out his intent by obseruing which way his carriage is sent if our carriage goe after the flesh to the flesh we shall come if after the spirit to the spirit we shall come Secondly if a man conceale his voyage yet you shall discerne him by his inquirie this way or that way if he aske which is the way to Canaan and where the way lieth in the wildernesse it is an argument he is going to the promised land Thirdly albeit he would keepe his iourney neuer so priuie yet he is bewrayed if when in hearing a man speake against his countrey and dispraise his Prince and people his blood beginneth to rise he findeth himselfe grieued and standeth in defence of his countrey So if when men disgrace Gods word speake euil of his Ministers or reproch his Saints we finde our selues moued and not able to containe our selues from reprehension that is a token we are trauailing towards heauen Occasions of euill 1 GOdly men are not in danger of grosse wicked women wherefore we must haue a greater carefulnes of our selues when we are in companie
and they in whom the spirit of God is decayed through the deceitfulnes of sinne their afflictions also are the punishmeÌ„ts of their sinnes for because they refused the gratious gouernmeÌ„t of Gods mercie in the Gospell therfore hee bringeth them backe to the rigorous gouernment of his iustice in the law till Christ be formed anew in them againe Those onely which are sufficiently called in whome Christ is thus formed their afflictions are no punishments of sinne but Christ suffers with them when they are medicines against sinne much more when they are trialls of Faith and most of all when they are for well doing but all the former suffered themselues Christ suffered not with them because they suffered for sinne 10 Rebecca wished to haue children but when they stroue in her wombe then shee brast forth into words of impatiencie so God giueth to some a desire to be borne againe who when their conception is so painfull and when the spirit and the flesh striue together they would sometime be content to be in the olde estate againe 11 When Moses came downe from the Mount the skinne of his face did shine but only the people did see it hee did not perceiue it So should our righteousnes shine in the eyes of others not in our owne 12 As a Fountaine and all the water that springs from it haue the same qualitie so the heart and the thoughts words and deeds are all of the same nature if one be filthy all be filthie and purge one and purge all 13 God calleth his children out of this world in the fittest time when though they liued longer yet they would be no better 14 If wee loue not Christ more then his benefites euen than our owne saluation wee are not worthie of him Phillip saith Iohn 14. 8. If wee may see the Father it is sufficient And Iacob said it is sufficient for mee that Ioseph is aliue hee cared not for his benefites And Dauid saith as if hee should say no more one thing haue I desired to dwell in the house of the Lord. 15 Wee must at all times â—eare the Worde and vse â—â—â— the meanes oâ— our 〈◊〉 though wee feele our selues most vnwilling thereunto For we know not when God will blesse it or any of them to vs. Yea it may be that when we do but once aâ—â—â—â—t our selues from the hearing thereof such things may be then spoken of as may most serue for our soules health 16 Albeit Marthaes part be the worst because it continueth not yet the world hateth Maâ—ies part which is the best and desireth â—uer to chuse with Martha 17 Looke how much we would come to Christ so much we must come to the Word and Sacraments 18 If wee rest too much in the outward action of the Word and not in the inward affection of the heart we shall be puffed vp and become prophane 19 Many Protestants can say it is God that worketh the will and the deede but in a conceiued imagination not from a perswaded minde and experienced conâ—câ—eâ—ce for if they were perswaded hereof it would greatly humble them and make them to finish their course with reuerence and feare 20 Looke what a man loueth hee wisheth the good thereof 21 Euery one is eaten vp with the zeale of one thing or othâ—r 22 No man can purchase to himselâ—e the glorious â—â—â—â—â— that he loueth God except hee hath a through hatred and detestation of that which â—â—d hateth 23 Then shall wee vnfainedly praise GOD for our â—â—â—â— creation and his Fatherly prouidence watching ouer vs when wee are created a new by the Spirit of God and feele our Redemption in Christ. 24 As farre as the Spirit is aboue the flesh God aboue men Heauen aboue the earth Eternitie aboue frailtie so farre is the new creation aboue the olde for the one is but of mortall and corrupt seede that shall perâ—â—h but the other is of immortall seede and from Heauen a great worke of God which shall abide for euer 25 In temporall things our ioy is greater then the cause in spirituall things the cause is greater than the ioy 26 If this be our chiefest felicitie to be Gods people it hath also the chiefest challenge to our ioy 27 They that be in the hell of things fleshly caÌ„not see the heauens of things spirituall 28 Spirituall thinges are tedious because sense reason and nature cannot taste of such ioyes 29 Gods children being in the world though not of the world but sauouring of the things of the world must be prouoked to this sound ioy and be led from the crackling ioyes which flame vp for a little and make a sudden noise but neuer truely heate or comfort the heart but in death and affliction doe muâ—h shame and feare vs. 30 To bee perswaded of Gods presence in our thoughts words and labours is a pure rule of Christianitie In euery place we are before God but more specially in priuate prayer and most of all in publike prayer 31 As there is no sinne so great but with repentance is pardonable so there is no sinne so little but without repentance is damnable 32 The offence of sinne is not so great as the deâ—ence of sinne 33 One teare of repentance is better then a thousand sack-clothes first our sorrow must bee spirituall then continuall because our sinne breedeth at the heart and buddeth foorth daily There is no greater miserie than to bee without miserie nor greater sorrow then to be without sorrow 34 As the childe breaking one rodde and burning it prouoketh his father to prepare a sharper so a man vnpatiently wrestling with one affliction sent from God and escaping it prouoketh the Lord in greater displeasure to send a sharper scourge 35 The more godly a man is and the more the graces and blessings of God are vpon him the more need he hath to pray because Sathan is busiest against him and because he is readyest to be puffed vp with a conceited holinesse 36 Where the Scripture hath not a mouth we ought not to haue eares 37 Oâ— that one would doe that thing the remembrance whereof â—o long after should bring comfort oh that one should doe that thing the reâ—eâ—oraâ—ce whereof so long after sh 〈…〉 g griefe and yet we so little esteemâ—â—hoâ—e â—â—â—â—gs which might after comfort vs and so little feare those things which mighâ— aftâ—r grieue vs. 38 The â—â—â—â—s is often taken for the morall law of God his precepts for the Ceremoniall Law his Iudgements or Righteousnesse for the â—aâ—ctiâ—us of the Lawe whereby the Lorde â—â—â— accomplisheth his promises for his Children or executâ—th his wrath vpon his â—â—â—mâ—es 39 A though the Lord hath promised a speciall blessing to the publike ministery of his word yet we must not tâ—e his wisedome to any ordinary
some when one is vehement say he is an Heremite too precise for vs to follow he had neede of a new world some if the Preacher be comfortable thinke he is a clawbacke and seeketh for liuing some say if they heare one for the peace of the Church tolerating some ceremonies that he is a time-seruer and man-pleaser if they heare one zealous and vnwilling to giue any little credit to superstitions then they say he is factious if he be young and vehement then they say he will grow wiser and colder in time if he be old and still faithfull then he wants wisedome and is but a doting foole But wisedome is iustified of all her children if doctrine be vsed we learne if perswasion we are moued if threatnings we are humbled if promises we are comforted if lenitie we thinke God calleth vs in mercie if seueritie God calleth vs out of securitie and so we profit by all in something though by some in more things and oftner 51 We are said to be alwaies in God his presence and yet we are said to be in God his presence in the time of God his worship The fathers are said to walke with God they were as children alwaies looking on their father to see what hee would haue them doe God being present with them though inuisible to nature yet visible to faith Yet we are said to be in God his presence in his worship because more neerely we bring our selues before him And sure it is that the more we are in his presence whiles we are in any holy exercise the more shall we be in his worship euen in our ordinarie callings Againe the more carelesse we are in his worship to bring our selues into his sight the more carelesse of his presence shall we be in our ordinarie callings 52 This is not the priuiledge of God his children not to be tempted neither is it a difference betweene the godly or vngodly to be tempted or not tempted but God his children pursue it not in the greedines of their affections but they either sin not or he drawne by delay vnto sinne God his children before feare to sinne the wicked before lay platformes of sinne the godly in sinning finde some paine the wicked a pleasure the godly thinke of their sinne with shame and griefe the world put their sinnes in a new die by speaking and doing of them with glorie and gladnes the wicked blaspheme God in sinning the godly rebuke themselues for sinnes the godly are fiercely and violently pursued of temptation the wicked are soâ—â—ishly and voluntarily infatuated by temptation the godly powre out their spirits to be cured in temptation the vngodly powre out their spirits to be strengthened in sinnes Abraham laughed Sarah laughed Abraham reioyced by faith in their promise Sarah derided by vnbeliefe the thing that was promised Zacharie questioneth with the Angell Mary questioneth with the Angell Zacharie doth it in vnbeliefe Mary doth it to be confirmed in the meanes for her faith 53 It is wonderfull how some delighting and lying in a sinne will correct the selfe same sinne in others and cannot abide it in their owne children and yet it hath been obserued that politike dames ciuill housekeepers cunning whores secretly bathing their bodies in filthines could not abide a waÌ„ton looke or vnchast behauiour in their children Howbeit these secret sinnes as all others in time haue blurted out And let such sinners know that God will still giue them some to be as a glasse to see their owne sinnes in them as it were face to face Thou complainest against thy sonne thy seruant or against thy inferiour but doest thou gouerne him hast thou taught corrected and reformed him hast thou gone in and out in godly life before him hast thou taught him publikely as well as priuately and at home as wel as abroade If thou hast though thy sonne be a reprobate or thy seruant a castaway thou hast at the least though not coÌ„uerted his hart yet striken him with confusion of conscience 54 It is both the fault and the folly of many that being rebuked of a sinne like beasts following the drouer or puppits following the play maister say they doe but as others doe wherein they rather accuse themselues of a new folly than excuse themselues of their old fault For thinking they doe well because they doe as others doe they strengthen rather than weaken the sin by ioyning to sinners and increasing the multitude of sinners in that kinde whereas on the contrarie if they for themselues would leaue the sinne the number of offenders would grow the lesse and then the number of well doers being greater than the number of euill doers would make them ashamed of themselues and though not for conscience sake yet for shame the sinne would be the sooner left In regard whereof a godly father hearing of an heresie like to spread in the Church got as many to subscribe to the true part as could be gotten which he did for this cause that the aduersaries seeing a few holding with them and many standing against them might suspect their cause and be the more ashamed of their defence And experience proueth that sinne is like to die shortly which is nourished of none but starued of all and that sinne is like to preuaile which is entertained of the most and withstood of the fewest we must beware of following a multitude to sinne 55 Looke wheresoeuer in Realme Citie towne or household there is any remnant of the Lords seede although it sustaineth for a while some iniurie as Noah in the old worlde Lot in Sodome Ieremiah among his people and Abraham with his yet as they are preferued from many iudgements by these men so their eyes shall see them fall in the end The world is not couered with water vntill Noah be prouided for in the Arke Sodome is spared vntill Lot be deliuered and the Lord euen rebuked Kings for his seruant Abrahams sake If this were so in the infancie of the Church whilest it was in one or few families how much more will the Lorde gouerne and preserue it now vnder the kingdome of Iesus Christ if peaceably wee waite vntill the arme of the Lord be reuealed vnto vs 56 It is an euill signe when gentlenesse makes vs worse and wanton more bold in disobedience more remisse in obedience and it prognosticateth good to bee made by gentlenesse more free in obedience more afraide to disobey This being as true in the spirituall estate hath caused the Lorde to cause some to beare the yoke from their youth and who are more pliable to the word Others againe not tasting of any crosses which haue beene more vntractable to all good duties Among many pawnes of God his loue this is one chiefe when God his blessings breede in vs humilitie and carefulnes among manie tokens of euill this is one when God his benefits breede pride and fluggishnes And this is a triall of
againe In like manner I say it fareth with them who either vnreuerently haue refused the meanes which should keepe their soules from surfetting or else vnthankefully haue abused those helpes which might haue recouered them againe From hence it coÌ„meth that some men are as much grieued for not vsing their good giftes to the benefit of Gods Church as others are troubled for pestering the Church with vnprofitable corruptions or as we shall see a rich man sometimes as much humbled for not giuing money to the poore which he might haue done as for heaping vp riches falsely which he ought not to haue done And thus many hauing receiued good gifts and graces from the Lord are seasoned sanctified by afflictions whereby they are taught to put their gifts in vre and to offer their seruice to Christ and others are forced to hide their gifts which cannot be without some decay of Gods glory without offence to the weake without the losse of many soules which otherwise might be wonne to the Gospell and without strengthening the hand of the aduersarie to slander our darke and dumbe profession All which things will in the ende bring terror of minde because if the Lord cannot worke vpon vs by taking away goods friends credit wife children or such like to bring vs to repentance he will surely whip our naked consciences he will enter euen into our very entrailes and pierce our secret bowels As we must examine our selues thus for sinnes of time past and present so must we vse this practise in sinne to come and this is very needfull For were it so that our life and conuersation were such as neither before nor after our calling man could iustly accuse it yet the hidden corruption of our nature may threaten some hainous downfall in time to come which hath made men of very good report conuersation to hang downe their heads and feare their secret hypocrisie as that which may breake forth to the shame of all their former life in time to come But because we forget to speake of them that in the examining of their liues past are much grieued for the want of sinceritie and for priuie vaine-glorie in themselues let vs before we goe to the searching of our hearts in sinne to come speake somewhat of this Men troubled for this priuie pride are either touched or not touched If the veile of sinne was so great in them that it hid Christ from them it is the good will of God that by this sight of their secret sinnes they should come to see the righteousnes that is in Christ Iesus and so they shall the better be kept from being iusticiarie Pharises For when being a long time well brought vp and leading a ciuill life the diuell would perswade vs of some inherent righteousnesse in vs it is the wisedome of our God to touch vs with the conscience of most hidden corruptions as also to certifie and make knowne vnto vs that euen from our birth there was a secret seede of sinne in vs which without the Lord watching ouer vs would surely haue broken forth to his dishonour As for them which haue had some working in them and yet are often plunged with sore distresses this trouble commeth to them for two especiall causes either for some hypocrisie that they did more in shew than in truth wherefore the Lord bringeth them backe againe to see their corrupt proceedings and that they may know all their religion to be but hypocrisie and all their righteousnesse to be but vnrighteousnesse or for the abusing of their knowledge in that they made it but a maske to iuggle in and that they made their affections to fight with their owne iudgements We must remedie this by not thinking of our selues aboue that which is meete and by labouring to imbrace the truth in truth And here let vs note that many of Gods children accuse themselues of hypocrisie when indeed they offend not in it for the most righteous persons are their owne greatest accusers and yet the accusation doth iustly arise from some fault on their parts for though they haue done things in truth yet because with truth they laboured not to see their secret corruptioÌ„s in some other matters they sustaine this trouble of minde So that there is nothing harder than to siâ—t and search our hearts to the bottome whether we respect our sinnes past or our sinnes present whether we looke to our priuie pride hidden wants or secret corruptions And to returne from whence we digressed to the examination of our hearts in sinne to come let vs obserue that in Gods children there is such a iealousie as they tremble at the very first motions and quake at the least occasion of sinne although because vice will sit in resideÌ„ce very neere vnto vertue there may be in them sometime too much scrupulousnes This feare causeth the dearest of the Saints of God to reason on this sort O Lord I see how many excellent in gifts and constant in profession for a long time whose ende hath not answered their beginnings whose deaths were not like to their liues This is true whether we looke into the word or into the world and it is a thing that may much humble vs. For though we may remember what we haue beene and know what we are yet who can tell what may come vnto him hereafter Oh that the serious meditation hereof would dwell long vpon our consciences that with an holy iealousie we might preuent the sinne that is to come But alas there be some venturous knights which think it no masterie to offer themselues to masking minstrelsie and dauncing nor to runne into quarrels braules and contentions as though they had their eares their eyes their hands and their feete in their owne power and at commandement to vse and gouerne as themselues list Howbeit Gods children better fenced with his grace than those bold bayards are afraid of these occasions as knowing full well that their eyes may soone be prouoked to lust their eares may quickly listen vnto vnchast delights their hands may suddenly strike a deadly blow and their feete may easily be sâ—ared in carnall pleasures Beware O man be circumspect O woman that thou prostitute not thy selfe to too much libertie for although in comming to such lasciuious and contentious places thou diddest purpose none euill yet for thy ventring without warrant thou maist be ouer thy shoes in sin and plunged in some wicked attempt ouer head and eares ere thou beest aware And because vice is so confine vnto vertue beware also of superstition for still the enemie laboureth either to make thee too hardie in sinne or else he will cause thee to be too fearefull and superstitious either he will puffe thee vp with presumption or assault thee with desperation To these tentations our nature is very pliable first to presumption as may appeare by our common speech â—ush the preacher is but a man as
also too short and missed of the marke when because besides the sense of sinne pardoned by the death of Christ they felt not also the vertue of his passion crucifying sinne in them but saw that with the remission of sinne was not ioyned the mortification of sin they feared that there was no forgiuenesse for them but stil languishing with sorrow they thought themselues to stand charged with their former guiltines Yea and which is more for that such men haue not truely been instructed nor surely haue been grounded in the doctrine of Christs death and resurrection that is for that they saw not as well power flowing from his death to slay sinne in them as vertue to pardon sinne in them for that they felt not as well strength to sanctification streaming from the rising againe of Christ as they were perswaded of iustification righteousnesse therein they haue lien still bleeding at the heart in such sort as the wound of griefe could hardly or neuer be stayed and stanched Wherefore let vs strengthen our weake soules with this sixe-fold corde of consolation against these bitter assaults Let vs first labour to know sinne then to sorrow for sinne after to feele our sinnes in Christ forgiuen further to looke for power to crucifie the same then to lay hold on iustification by his resurrection and lastly hope for strength to proceed from thence to further vs in sanctification and holines of life euen vnto the end And thus much briefly for the second thing which we matched in company with the examination of sinne euen the triall of faith both which rightly vsed shall in some measure sauegard vs from the trouble of an afflicted minde Now let vs hasten to the third part of our diuision to shew how Gods children being fallen into this wound of spirit may be helped out of it which God willing we will also performe after we haue answered a necessarie obiection which in the former part might seeme to incounter against vs. There is no man but will graunt that Dauid Iob and others of the Saints of God had a sight of their sinnes a sorrow for their sinnes and a taste of the remission of their sinnes how then commeth it to passe that these men were so troubled in minde To this I answere that their trouble so befell them either for failing in some of these former things or else they were rather afflicted for triall of their faith than for punishing of sinne in them And therefore be it alwaies prouided that we thinke not euery conflict of conscience continually and chiefly to be for the pursuing of our sinnes but sometimes and principally that it commeth for the triall of our faith and yet secondarily or lesse principally for the scourging of sinne as we may see in Iob. Whereupon let all men be admonished when they see good men thus humbled throwne downe in minde to lay their hands on their mouthes from saying Surely these men are but hypocrites doubtlesse these men be great sinners the Lord hath found out their hypocrisie For good reason there is that such silence should be vsed for that the Lord may as well make triall of their faith as take punishment on their sinnes For if such affliction should alwaies and chiefly be sent for sinne then it should follow that all others as they exceeded them in sinne should also exceed them in the punishment of sinne But now comming to the saluing of this sore I shall seeme very strange in my cure and so much the more be wondred at by how much in manner of proceeding I differ from the most sort of men herein I am not ignorant that many visiting afflicted consciences cry still Oh comfort them oh speake ioyfull things vnto them Yea there be some and those of the most learned who in such cases are full of these and such like speeches Why are you so heauie my brother why are you so cast downe my sister Be of good cheere take it not so grieuously What is there that you should feare God is mercifull Christ is a Sauiour These be speeches of loue indeed but they often doe the poore soules as much good herein as if they should powre cold water into their bosomes when as without further searching of their sores they may as well minister a maladie as a medicine For as nutritiue and cordiall medicines are not good for euery sicke person especially when the body needeth rather a strong purgation than a matter restoratiue and as incarnatiue medicines may for the time allay the paine of the patient but after the griefe becoÌ„meth more grieuous so the comfortable applying of Gods promises are not so profitable for euery one that is humbled especially when their soules are rather further to be cast downe than as yet to be raised vp so those sâ—gred consolations may for a while ouer-heale the conscience and abate some present griefe but so as afterwards the smart may be the sorer and the griefe may grow the greater hereof insueth this effect that comfort seemeth to cure for a while but for want of wisedome in the right discerning of the cause men minister one medicine for another and so for want of skill the latter fit grindeth them sorer than the former Some there be who without all precept and practise will be their owne Physitions and these so soone as the fit commeth vpon them thinke it the best to chastise and to chase away their sorrow by drinking at tauernes by minstrelsie in merie companie by purging melancholie in taking Physicke all which may seeme to weare away the paine for a while but yet after it biteth more deeply when the burning feuer of their spirits shaketh them with a second recourse and for that before they were not truely searched purged â—eared and launced it commeth to passe that the second relapse is more dangerous than the first impression To come to our purpose we must know that all griefes are either confused or distinct and sure it is that the minde is appalled either for some cause knowne to vs as certaine oâ— for some thing vnknowne to vs and vncertaine To them which are troubled with such blinde griefes whereof they can see no reason as often it happeneth to Gods children in secret prouidence who either neuer knew God or else had but a generall knowledge of him I answere that as I denie not Physicke to be ministred if it in part proceed from a naturall cause so I require the word especially to shew the principall and originall cause to begin in the soule And this I doe the rather because I would haue wisedome both in considering the state of the body if neede so require in looking chiefly to the soule which so few thinke of If a man troubled in coÌ„science come to a Minister it may be he will looke all to the soule and nothing to the body if he come to a Physition
Gods prouidence in going in vnto his maide in lying himselfe and causing his wife to sinne so Lot in departing from Abraham to whom the couenant was made and without a iust cause in being loth to depart from Sodome in lying with his daughters so Dauid Iob Zacharie Noe Peter and the Publican sinned who were all iustified by saith as Abraham was who beleeued in God Some as a meane betweene these doe magnifie the righteousnes which is by faith with out works but in the meane while liue vngedly but these haue imagined a kind of righteousnes common to the dissolute Protestants which shall better be discouered when it is set downe what a righteous man is True righteousnes is by imputation for the obtaining whereof we must first feele and acknowledge our selues voide of all righteousnes full of all vnrighteousnes by reason of our sinnes And this caused Paul to count all his former righteousnes as dung Secondly that we feeling the weight of our sinnes desire to leaue them and be freed from the punishment due vnto them Thirdly that by faith we flie vnto Christ seeking to haue his righteousnes imputed vnto vs and our sinnes not imputed but cleane forgiuen vs. So was the Publican and Abraham so is Christ sent a Mediatour vnto vs when we are wounded by the sword of the word Now although being thus iustified in Christ there doe yet sinne remaine in vs for all that it must not raigne in our mortall bodies but we must doe the worke of our father Abraham walking in vprightnes of heart before the Lord as it was required of Abraham in which sense Dauid saith In whose spirit there is no guile as if he should say his sinnes did still remaine if he walked not vprightly This vprightnes of heart may be tried by foure speciall notes first that we loue all good things as well as one and hate all sinnes as well as one and that both in our selues and others so that although we cannot performe all yet we will haue respect vnto all the Commandements Psalm 119. 6. Whereof Saint Iames giueth a reason when he saith that he that commanded the one commanded the other whereby he discouereth the hypocrisie of those which had religion in respect of persons and such is the religion of Papists and of the Familie of loue Such was the religion of Herod and of the yong man that would follow Christ but when the one was reproued of his whoredome and the other bidden sell all that he had they would be Disciples no longer although before they would doe many things gladly and be great professors Such is the state of many Protestants who will condemne whoredome yet be couetous yea they will doe great things but will not be brought to glorifie God in their callings which sheweth their religion to be vaine their hearts full of hypocrisie And yet this rule may haue exceptions for we doe neither know all good nor all euill at the first much lesse loue the one and hate the other as we ought yea we see many sinnes which as yet we cannot come out of as we should Againe there may be sinnes of frailtie although not of presumption but yet if we be not grieued for these and displeased with our selues when by any one we are ouertaken and hate sinne and loue goodnesse when the Lord doth reueile it vnto vs we keepe an euill conscience and our corruption shall be discouered for in that measure we like of sinne in that measure is hypocrisie in vs and if the oftner we sinne the more we be grieued it is a signe of vprightnesse and then there is hope to recouer the fall for this worketh a care and strife to come our of sinne and at the last a recouerie but in the hypocrite contrarie The second note is that we haue a single care to please and glorifie God in all our doings and to approoue our selues vnto him without hope of reward though trouble doe come vpon vs for it and that onely because we would please God and glorifie his Name and for the same cause eschue euill The want of this caused Christ to reprooue the Scribes and Pharises for fasting and prayer because they did it to be seene of men The want hereof condemneth the Papists and Familie of loue in all their workes because they doe them that thereby they may be righteous When iustification was giuen to workes then men would build Churches Abbeyes c. and these things were greatly praised of men but now when good workes are commanded not to merit but for Gods glorie as to be signes and seales of righteousnes few are brought to doe them which is a signe that there are but a few righteous men vpon earth This rule also hath his exceptions for we shall see much rebellion in our flesh and hypocrisie withall but we must note what is our chiefest drift and what beareth the chiefest sway within vs and of that shall we be named as is the vse in other things as to be of this or that complexion because that or this is the principall and it is called leauened bread though water be mixt with it so that if our consciences do witnesse with vs that our chiefe care is to please God then is our hart vpright with God though hypocrisie be ioyned with it For it is one thing to do a thing for hypocrisie another thing mixt with hypocrisie one thing for vaine glorie and another thing mixt with vaine glorie If we could see nothing by our selues yet herein must we not iustifie our selues and when we see infirmities ioyned with our speciall care we must haue care to leaue them striue thereunto so that we yeeld not our selues to them but rather they leade vs away captiues and whensoeuer we see them to behold Satan in them and therfore hate them and though they buffet vs yet still pray and arme our selues against them as Paul did The third note is that we neuer content our selues in our selues nor in the things that we haue done but still goe forward to leaue sinne and draw neere to God And this may be seene in Abraham and is set downe in the Prouerbs And Paul saith As many as are perfect are thus minded Here then are disclosed those that either stay in the beginnings or else slide backe when they are gone somewhat forward For if we haue tasted once of the good grace of God and then turne backe from it it is impossible to be renued by repentance whereof there are two causes first because they are alwaies learning and neuer the better Esai 28. where the Prophet rebuketh saying Line vpon line and precept vpon precept Secondly because that if they attaine to knowledge yet doe they not build themselues thereupon to keepe a good conscience thus experience teacheth in those that become heretikes This is so fearefull to the godly that they had rather
all sound learned whereof I haue read some there were no figures vntill sinne came into the world from which our Parents were yet free but a meane to keepe them in innocencie in that notwithstanding their excellent creation they were subiect to falling therefore this ende must be the chiefest This was not onely giuen to the posteritie of Abraham but to the whole posteritie of Adam and therefore it was not proper to the Iewes being first begunne in Paradise and then afterward renewed in Mount Sinai So that this morall ende was the first ende and common ende and although as the Iewes had a more speciall cause of worshipping God in that they had receiued a more peculiar deliuerance when they could haue no rest in Egypt they on this day did remember their rest yet neuertheles this was not the ende but rather a reason why they did keepe the Sabbath as we may see also Exod. 23. 12. where the Lord commandeth the seuenth day to rest adding as a reason not as an end that thine Oxe and thine Asse may rest the sonne of thy Mayde and the stranger may be refreshed Where this sparing of the beasts is added as a reason drawne from that humanitie which is in the Law not as a thing for this speciall end in this precept commanded which is proper rather to the sixt Commaundement and but accessarie vnto this For which cause this ceremonie being but accessarie cannot take away the principall and being the latter it cannot take away the former It is no good reason that the accessarie being taken away the principall should also be abrogated but rather on the contrarie the accessarie remooued the principall may remaine the appertinance being past the more general substance may continue and though the latter be disanulled the former may be vnabolished Wherefore though the ceremoniall ende which was but an accessarie and added afterward as a thing peculiar to the Iewes is gone with them to whome this law was made yet the morall ende which was the principall and first giuen out as a thing generall to all appertaineth still vnto vs. Lastly whatsoeuer seuereth either God from man or man from man the same is abrogated the law Morall which is free from all ceremonies and through Christ requireth nothing but a sincere thogh imperfect obedience as being voyd of all rigour and exempted from the curse doth not seuer God from man nor man from man Therefore the Lawe morall is not abrogated For nothing is disanulled but the rigour and curse of the Lawe which made a diuorcement betweene God and man and the ceremonie of the Law which made a separation betweene man and man that is betweene the Iewe and the Gentile as we may gather Coloss 2. and Galat. 4. Wherefore we affirme that as it was peculiar to the Iewes as concerning their deliuerance that ende of the Sabbath is ceased but as it is common to vs with them and all others to bee preserued in the meanes of true worship the Sabbath is to bee obserued So that not the doctrine and sincere obedience of the Sabbath but the curse of the Lawe and rigorous keeping of the Sabbath is abrogated When one thing hath diuers endes if one ende be remoued the other may remaine For as the Sacraments in the time of the law had two ends the one to foreshew that Christ should come the other to assure them what they should haue in Christ when he came and in that they did foreshew Christ to come they are gone as they assured vs what we haue in Christ they remaine still with vs. And as for one example we may see in the Sacrament of Circumcision two ends the one a signe of the circūcision of the flesh which is now ceased the other a seale of Repentance and Faith and so it is vnto vs remaining a token of imitation though not in the same manner of administration that is in circumcision yet in the same matter to that effect to wit in Baptisme so likewise the Sabbath hauing two endes the one morall the other ceremoniall As it was ceremoniall and was giuen to the Iewes as they were Iewes it was proper to the Iewes but as it was morall not giuen to the Iewes alone but to our first fathers before the Iewes and to the Gentiles after the Iewes it remaineth no lesse to all men after the Iewes ceased to bee a peculiar people then the comming together to one place doth yet appertaine vnto vs. For although in that the Iewes came together to one place as it represented the Church of God it is taken away because God is present with vs in all places yet as they had it to establish them in their worship and we need as necessary helps for religion as euer they needed the same remaineth with vs. Now if the Sabbath were but a signe of spirituall rest as some haue phantasticallie thought and not rather an holie schoole to teach vs the worship of God we would graunt it ceremoniall but sceing this is according to the first institution and that ceremony but in time and for a time was added vnto it though we haue not their day yet we haue a resting day as though we haue not their seales yet wee haue seales and though the accessarie bee gone and ended with them yet the principall continueth to vs and remaineth after them Wherefore wee conclude this first reason that as the Sabbath is morall we must keepe it in truth though in weaknes knowing that the rigour of the Law being gone with the curse and ceremonie we haue a promise to haue our weaknes and defects heerein forgiuen vs in Christ as we haue in all other things Now let vs come to the second reason drawne as wee haue shewed from the equitie of the law and contained in these words Sixe dayes shalt thou labour and doe all thy worke but the seuenth day c. This appeareth to be no hard law nor burthensome but easie and such a one as all may yeeld vnto it For seeing the Lord hath giuen vs six daies for our calling then let vs not thinke it strange or straight that he hath reserued and taken vp the seuenth day to himselfe who if hee had cōmanded one day to worke and another to be bestowed in his worship for the glorious profession of his Name might iustly haue challenged it This reason then is such that for iustice and equitie cannot bu◠prouoke our obedience and more forcibly chargeth vs if we be disobedient This kind of argument is vsuall in the booke of God as Genes 3. 2. 3. where our mother Euah frameth this reason to the Serpent very well had she stood to it Wee eate of the fruite of the trees of the garden but of the fruite of the tree which is in the middest of the garden God hath said Ye shall not eate of it c. Wherein as she commendeth the mercie of God in giuing them so largely
from speaking against the Sabbath in this place that hee setteth downe the pure obseruation of the same against them who peruersely and vntruely did iudge of it And here we see the Pharisees deale very cunningly with them For they might as well haue accused the Disciples of theft as of breaking the Sabbath had they not knowne that as the Lawe permitted a man to goe into the vine-yard for to gather grapes so hee caried no clusters away So they to satisfie their hunger might presently eate of the eares of corne carying none away with them Howbeit they could not see that this their trauell was not like their ordinarie trauelling on the other dayes and that it was agreeable to the Sabbath the Lawe permitting a Sabbath dayes iourney This some curiously haue defined to bee the space of a mile some two â—ome three miles vnto whom as I doe not denie the libertie of their iudgement so I thinke it to consist of that distance as a man may conueniently trauell for some holy purpose without anie hinderance of the ordinarie exercise of that day and without wearisomnes either to bodie or minde whereby he should be the vnfitter for the Lords worship or his duties And therefore they that dwelt but so farre from Ierusalem that they might oâ— that day conueniently goe to the Sacrifices and returne home without any of the former hinderances made a Sabbath daies iourney And now in our times a man may lawfully go so farre for the more comfortable or holie vse of the day in hearing so that neither his bodie be ouerwearied nor any due time of hearing be pretermitted and that without preiudice or breach of the Lords day Wherefore seeing our Sauiour CHRIST and his disciples trauelled to so holie an ende and no further then by a Sabbath dayes iourney was lawfull the end of the iourney which ought to measure this and like actions proueth that herein there was no breach of the Sabbath Neither is it likely that the Pharisees reproued and controlled the Disciples for trauelling seeing euen they themselues with them were companions in the iourney but rather they did it for their plucking the eares of corne whereby they shewed that the ceremonie of resting was not the chiefe thing in the Sabbath as now a dayes some doe thinke it but rather because they made prouision for their bodies contrarie as they imagined to Exod. 16. 24 Well it is most probable that the Disciples beeing gone farre from the place from whence they did set out because if they had then fainted they would there haue recreated themselues and farre distant from aniâ— place where they might eate for if they had bene neere any place they might rather haue refreshed themselues with other things then with corne they through fainting for want of other necessaries were constrained to satisfie their present necessitie with these things which if they had not done they shuld not haue been able to persist in their calling which was agreeable to the Sabbath the workes whereof did neuer restraine from eating which notwithstanding they might as iustly haue reprehended in the Disciples as their plucking the eares of corne The arguments whereby CHRIST doth answere them may briefly be referred to fiue heads The first is set downe in these words vers 3. Haue yee not heard what Dauid did when he was an hungred and they that were with him 4. How hee entred into the house of God ate the shewe-bread which was not lawfull for him to eate neither for them which were with him but only for the Priests Behold he speaketh here of the ceremonie of shew-bread which was broken for the preseruation of mens liues whereby hee sheweth that Ceremonies as a thing of lesse importance must giue place for lifes sake So that this is spoken of the end because the thing which is forbidden for a common end is not brokeÌ„ for a particular vse Wherefore Dauid and his companie did eate the shewe-bread to serue their necessitie and that without breach of the Law how much more may my Disciples eate the eares of corne to enable them the more to attend vpon the ordinaÌ„ce of God It is a rule in the ciuill law that it is against ciuilitie too greedily to hunt after the syllables of their Maximes and too carelesly to neglect and permit the true sense of the Law In which thing our Sauiour trappeth the Pharisees who were too seuere censurers of the letter and too seuere obseruers of the matter of the Law Our Sauiour therefore in effect meaneth thus much that as it was not lawfull to eate the shew bread vsually or ordinarily and yet to eate it vpon necessitie it was not vnlawfull so vsually to gather corne on the Sabbath euen in time of Haruest it was not lawfull and yet extraordinarilie and vpon necessitie to gather it was not vnlawfull on the Sabbath which permitted the works of necessitie whereby men might bee the better enabled and the lesse hindered to doe the workes of that day And for this cause seeing the Disciples without this helpe should haue beene vnfitter either to haue preached to others or heard our Sauiour and by it were enabled the more to either of these things it is euident that they were so farre off from breaking the Sabbath in so doing that rather they should haue broken it in not so doing So that Christ doth onely not abrogate the Sabbath in this place but also reprehending the Pharisies for their misconstruing of the Lawe and too strickt taking it without due consideration of the ende thereof he setteth downe a more pure obseruation of the same The second reason which is drawne from the Lawe it selfe and from the Priests owne practise may bee gathered out of the fift and sixt verses Haue yee not read in the Lawe how that on the Sabbath dayes the Priests in the Temple brake the Sabbath and are blamelesse 6. But I say vnto you heere is one greater then the Temple As if hee should haue saide Verilie yee misconstrue the Sabbath yee must better consider what kinde of works the Sabbath forbiddeth to wit the workes of mens ordinarie callings not beeing fitte for the dignitie of the Sabbath and nothing tending to the worship of God but if they beseeme the dignitie of that day and are done for God his holy worship they are not vnlawfull Aduise your selues I pray you doe not euen your owne Priests on the Sabbath-day slay their beasts to sacrifice Doe they not circumcise on that day And doe yee not carie your children to the Temple to be circumcised which are workes both in respect of your Priests and you and yet in that in these things yee are made the fitter to serue God in his worshippe yee thinke them not vnlawfull Likewise knowe that this plucking of the eares of corne in my Disciples is no worke of their ordinarie callings but to make them more able for the worship of God In that hee nameth the
conuey themselues vnto warmer climates vntill the spring time and man alone either vnsensibly doth not foresee or vnaduisedly will not auoide the perillous times to come To conclude Matth. 16. 2. 3. our Sauiour Christ reprehendeth the follie of Pharisies saying When it is euening ye say Faire weather for the skie is red 3. And in the morning ye say To day shall be a tempest for the skie is red and lowring O hypocrites yee can discerne the face of the skie and can ye not discerne the signes of the times True it is that this spirituall vse and holy meditation of the creatures of God should be our whole life howbeit because our distractions in our lawfull and ordinarie callings will not permit this so fully in respect of our finite nature we must remember on the Sabbath day to vse a recouery and by Christian diligence to make recompence for our former negligence herein And in so heauenly a varietie which both by precept and practise we haue receiued of our forefathers for this purpose we shall much profit and set forward this exercise if in wisedome of the spirit we endeuour to frame our meditations especially about those things whereof by reason of our callings in respect of our countries in consideration of the season of the yeere we haue most speciall occasion offered Now if by reason of some dulnes or deadnes by the corruption of nature and secret punishment often incident to the dearest children of God we cannot so reuerently cheerefully and comfortably doe these duties required by our selues alone we may humbly vse the remedie which by the communion of Saints the Lord in this case hath prouided that so frequenting the holy companie of the godly learned and zealous vnto whom the Lord hath giuen greater libertie both of graces and of spirit we may be humbled in regard of our owne wants and take the supplie by them in them that if we cannot either for ignorance or blockishnes reade the things heard compare the places by publike ministerie receiued pray for the fruite of them if we be not able to refresh our selues with considering the workes of God then we must attend vpon the reading conferring and praying thanksgiuing singing and meditations of others that so at the least we may either haue our iudgements cleered or our affections better stirred vp Neither must we blush or be abashed to acknowledge our wants vnto our brethren but with all humilitie earnestly deale with them and enquire of them how they can compare and reconcile the places deliuered how they can amplifie it by meditation how they feele their affections renued how they can frame a prayer of it how they can gather of the creatures and workes of God some fruitfull matter of thanksgiuing that by their godly participation we may haue either our ignorance helped or our infirmities relieued For vndoubtedly this is the cause why so many doe rather in ignorance and deadnes beare the Sabbath as a burthen euen in that they are ashamed by asking the helpe of others to bewray their ignorance or display that corruption of nature which indeed they see and seele in themselues Against which worldly and carnall shame we must fight if euer we will triumph ouer that endlesse shame of the wicked and prouoke our selues by that wholesome and mutuall societie which becommeth the children of God either for the increase of spirituall gifts or for a charitable supporting of the infirmities one of another And these briefly be the exercises of faith and repentance whereby we may either stirre vp our selues or be stirred of others Now it remaineth to intreate of the duties of loue because the Lord his Sabbath is not a day of knowledge alone but of loue not onely of hearing the word by preaching but also of doing the word by practising and these duties either respect the persons of our brethren or they concerne such things as are about our brethren The things concerning their persōs are either in regard of their soules or of their bodies the exercises respecting the things that are about them are either appertaining to their goods or to their credite The duties vnto the soules of our brethren are to teach the ignorant to bring sinners to repentance to bind vp the wounds of them that are afflicted in spirit to comfort the weak to strengthen the hands that fall downe and the knees that are readie to faint to stirre vp them which be dul to admonish the vnruly to confirme the faith of them that beleeue to encourage them in weldoing which haue begun well and to rebuke the wilfull offenders And though these should be the exercises of euery day yet especially they belong to the Sabbath wherein we make a supplie of the wants which we haue on the weeke daies The duties of loue required to the bodies of our brethren are the visiting of the sicke the relieuing of the imprisoned the helping of the poore and miserable the feeding of the hungrie the cloathing of the naked the comforting of the distressed the bestowing of our goods on them that are needie In the primitiue Church as they did euery Sabbath receiue the Sacrament so they laide something downe to the vse of the poore which they did both to giue some thankefull testimonie how the Lord the weeke before had blessed them as also to shew some godly token of their pittie to their afflicted brethen Concerning the exercises of loue towards the credit of our brethren if we shall heare of any secret reports tending to the discredite of others wee must not onely carefully suppresse it but wisely endeuour to recouer their former credite This requireth heauenly wisedome both to admonish the author of euill reports as also to signifie vnto the man euill spoken of what hazard and shipwrake of his good name is pretended yet still concealing the person and vrging the report that if the partie be guiltie he may the sooner step out of his sinne the Lord hauing discharged such a warning peece against him or being guiltlesse that he rather seeke to proue by the rumor than to pursue the author But alas the sinne of our age hath not onely brought in the ignorance and banished the practise of this Christian dutie but also which more is in stead of healing we would the credite of others and it is hard to discerne whether there are more willing to report euill or not vnwilling to heare euill reports of others Who seeth not the common profession of our Sabbath to be a table talking and vaine babling of the infirmities of others tossing to and fro the credit of our brethren as a tennis ball and this not onely vsed among brainsicke and vnstable women whose tongues labour of some greater infirmitie but also of men who vndiscreetly either set abroch or draw out to the full measure and past measure the discredit of their neighbours so that they are so farre from saluing such sores
bodie also whereby he brought grace and restored holines as well to the body as the soule seeing both body and soule had lost the same by transgression He ascēded not only in soule but in body also because he would giue glorie to the body and the soule seeing he had purchased them both Wherefore it must needes follow that there shall be a resurrection of the flesh For if by faith we are made bone of his bones and by faith are made partakers of his flesh Ioh. 6. and Christ did all these things in his body the vertue whereof we must receiue from him how should all this be if there were no resurrection The meanes whereby we come vnto Christ require also that this should be so First we know the word pierceth our bodies as well as our soules for the eye is to see the Sacraments the eare to heare the tongue to speake the word and the bodie hath it duties as well as the soule in receiuing and obeying of the word and therefore the force and fruite of the word shall as well be shewed on our bodies as on our soules Likewise in offering our prayers we haue the vse both of the soule and bodie For we lift vp pure hands and kneele with our knees we eleuate our eyes we crie with our voyces we prostrate our whole bodies and therefore as God hath made both for his glory in this life so hath he appointed to glorifie both in the life to come Again in the Sacraments there are actions of the body as well as of the soule for the body is dipped into the water and taken out againe in the sacrament of Baptisme and therefore if Baptisme be a token of our resurrection to grace and that in bodie and soule we are not to doubt but that the bodie shall rise againe as well as the soule In the Eucharist also we are solemnely occupied in both parts for as the soule in beleeuing so the eies in beholding the bread broken and wine powred out the eares in hearing the word the hands in handling the outward elements the mouth in tasting them are deuoutly occupied and therefore the fruite of it must appeare as well in the bodie as in the soule Now to proue this by other creatures of God the Angels desire this day and the other creatures sigh and groane waiting when the Sonne of God shall be reuealed the diuels feare it and therfore they crie to our Sauiour Christ Why persecutest thou vs before our time Againe the very confusion which is in things sheweth that there is a time when they shall be brought into order againe as they were created in order at the first And man himselfe especially must looke for it and cannot be without it whether we looke to the manifold profits which come by it or to the wonderfull inconueniences by the want of it Why doe men endure the crosse so patiently why doe they abstaine from euill so carefully why do they follow that which is good so cheerefully but that because they looke for a glorious resurrection which is the full end of all God his promises without the which the most godly are most miserable and the most wicked lesse vnhappie For if this were not what sanctification would appeare what sinne would not appeare how few would be good how many would be ill how should God be dishonoured how should good men be disinherited who would care to worship God in their bodies or who would make conscience to keepe their bodies from sinne FINIS A TREATISE OF EXAMINATION BEFORE AND AFTER THE LORDS SVPPER 1. Cor. 11. 28. Let a man therefore examine himselfe and so let him eate of this bread and drinke of this cuppe THese words are ordinarie and well knowne and they containe a sanction or decree whereby the Apostle taketh order for euery mans examination before the participation of the mysterie of the Supper And two things chiefely are to be stood vpon in these words First the necessitie of examination and then the manner of it For the first it may seeme speaking in the phrase of our teaching Let a man examine himselfe that it is but an aduising or a counsell rather than a commaundement yet in the originall tongue the word runnes in that tearme that Princes Parliament lawes and commaundements doe vse to runne in the word I say is as much as if it were said Be it enacted be it decreed or prouided so that the indifferencie in our tongue in the originall seemeth a necessitie Now albeit the commaundement ought to be of sufficient credite with vs and we without all adoe to yeeld vnto it yet hauing receiued it by faith we are to enter into the reasons of this streight examination and finde out the causes of the execution hereof The reasons may be reduced into two heads it standeth either vpon a great reuerence of the person with whom we are present as we see men busilie prepare themselues when they are to come before some honourable personage or beside the dignitie of the person vpon the excellencie of the profit of the things receiued in respect whereof we are also to prepare our selues as in receiuing Physicke we prepare our selues that the prescript may more effectually worke vpon vs so that for both these things we prepare our selues and they both meete together in the Lord his Supper For though we should not haue an eye at all to the profit yet the very reuerence of the person with whom we sit ought to make vs haue regard to this thing according to that rule Prou. 23. 1. When thou sittest at meate with a ruler consider diligently what is before thee and prepare thy selfe well to sit at the table with such a man Albeit Ioseph when Pharaoh sent for him knew not why he was sent for and thought little of that successe of his going which sell out afterward yet because he was to stand before a King and because he was a miserable prisoner he shaued his head and changed his raiment to go to so high and royall a personage The same is confirmed vnto vs in that parable where we see that not only they are reiected which make excuses and refuse to come but such also as hauing once been admitted come vnprepared without their mariage garmēts to honour the mariage of the Kings Sonne because they did not orderly addresse themselues Therfore this table in the Church being but a representation of the table whereat our hearts doe communicate in the kingdome of heauen where is present not only the beloued spirits hoast of Angels but the glorious Trinitie we are I say in respect of God the Father the Sonne and the holie Ghost and all the Court of heauen with great solemnitie to prepare our selues But yet we ought to do it more if we consider what great preparation hath been vsed in things inferiour to this in the law though then there were no commaundement for
I will not denie it it is so indeed but yet be it knowne that with a singularitie of the benefit if none profit by it there goeth a singularitie of iudgement where it is abused and a more notable iudgement remaineth for such a place than for the other because it had been better neuer to haue heard than hauing heard so much neuer to profit It is good saith Dauid that I haue been afflicted for I haue learned thy law indeede in this respect it was good for him and yet it is not good for some to bee afflicted who not profiting by it become the worse for it as it was to Lots wife who was made a pillar of salt Two things hinder ripenes of knowledge the one is that men are proudely ignorant perswading them falsely to know that they know not the other is hardnes of hart whereby they are obdurated against the true profit of knowledge for either wee thinke we haue some deepe knowledge or else we become stonie and senselesse that if Gods iudgements be spoken we feare not if his promises be offered we reioyce not whatsoeuer is spoken we moue not into such an heart how much knowledge soeuer is powred in though it seeme to runne ouer yet the quantitie of it will amount to nothing Because we will not see Gods wrath as it is we see it in iustice for by Gods wrath is iustice signified vnto vs. And surely howsoeuer other qualities in God doe not affect vs sometime yet wrath stirres vs vp Affections are commonly stirred vp by their obiects as feare by wrath Now if we feare the anger of a man and specially of a Prince because the wrath of a Prince seemeth so great a thing to vs what shall we thinke of the wrath of God which one way or other we shall surely meete withall either for to beare it or else to be reconciled to him for the auoyding of it Wherefore to reueale to vs this wrath it is Moses his office to teach vs to see our sinne so to bring vs within the compasse of the law and of that forfeiture which the law doth award vs that so we may esteeme the more of that mercie which is offered in Christ. Now the cause why we esteeme not mercie is because we account so slenderly of our sinnes and therefore we doe lightly value our sinne because we thinke no more reuerently of Gods wrath against sinne for such is the sense of our sinne as is the feare of his wrath And so we esteeme peace as we account of warre and make a prize of our plentie as we doe of our scarsitie If we consider rightly of the want and famine of Samaria or of Idumea and see the heads of Asses sold for so much then we shall be fit to iudge rightly of plentie we are therefore in our afflictions to leuell at the wrath of God which is the cause not to stay in our affliction but still looke to our sinne without the sight whereof we shall either stand carping at Gods iudgements with Ionas or we shall fall to curse the day of our birth with Iob so farre shall we be from making our true profit by it Therefore we know not how to profit vnder the crosse because we know not the causes of it but wedwell in the effects complaine of the thing done not looking to the cause and originall of it which we see in that a man being crossed by a wicked man he stormes against the man but lookes not to God wherein he doth as if a man should quarrell with the staffe wherewith he is beaten and neuer looke to the smiter for a man is but as the rod of the Lord or as the staffe of the diuell we deale I say with the stripe not with the diuell by whose instigation that is done And as we deale with the diuell in his motiues so we deale with the Lord in his visitations we could teare the rod but not be humbled vnder him that vseth the rod. And what doe we profit by this behauiour Admit we could wrest the rod out of Gods hand what gaine is that for vs against whom he will take vp a sword and a mallet or a great rocke wherewith he will not stand to beate vs but out of hand to breake vs in fitters And therefore good wisedome it is not to wrestle with the effect but to meete with the cause Now then there are two things which blindfold vs that we cannot see Gods wrath in our afflictions the one because we are not straight consumed with the anger of God so long as men waste away by little and little and are not beaten downe at one blow they put off all suspition that God is displeased with them and neuer acknowledge his wrath vntill it come like an ambassadour of death Some are consumed by apoplexies and suddenly fall dead some by hecticks and peece by peece fall away This is so much the more dangerous because it is the lesse sensible and rather killeth vs than forewarneth vs. It is as dangerous to moulder away and as easie to dye of an hectick as it is to fall dead and to be taken with an apoplexie And therefore it is not good to tarrie for the dead blow Another cause is this that as Gods iudgementâ— are to many mercies and proceed from his loue towards vs so though we see it not many of his mercies we sent to vs in his iudgement and proceed from him in wrath So Ieremie saith that the Lord gaue Iosias in wrath to raigne ouer his people and yet Iosias was a good King The vse of all this is thus much to shew vs that the Lords anger works in him as do al other affections when they haue not their worke in vs. Hereof it is that because we are not displeased with our selues for our sinnes God is displeased with vs because we mislike not our corruptions God sheweth his misliking of them because we are not angrie with our selues God is angrie with vs. Sinne deserueth wrath and sinne must haue wrath either at our hands or at the Lords hands If we be wrathfull with our selues and take an indignation with our own selues as 2. Cor. 7. the Lord will remit his wrath if we will iudge our selues God will not iudge vs. If at any time we come to iudge of Gods wrath we account of it as of an impotent thing wrath doth worke the wrath of the least doth moue and I would we feared the wrath of the Lord as much as we doe the wrath of Princes But we thinke of Gods wrath as of his mercie we feare him as one of sillie anger and small power we thanke him for his mercies as a niggardly God and pinching giuer When we deale in duties to Godward we cut them we mince with him we measure and stint him as though we would be euen with him but when it comes to our wickednesse we are
much moued but in the Lords cause they are as cold as ice and there is no heate within them which is a testimonie vnto them that their anger is fleshly and that it doth greatly displease the Lord. Therefore if when wee see a man commit any sinne and we also know that it tendeth to the dishonour of God and the hurt of his owne soule and if then we can be grieued and if then we cannot chuse but be angry hereby we may know that our anger is good because the glory of God and the profit of our brother did therevnto moue vs and not our priuate iniuries Now if wee would be glad thus to make the glorie of God the chiefe cause of our anger let vs first learne to passe ouer iniuries done against vs and quietly to beare them and by that meanes we shal better learne more safely to be angry when the thing concerneth the glorie of God for if a man hath not learned to put vp his owne iniuries patiently and without reuenge he shall mingle it with the other and so shall passe measure and most commonly he shall make both vnprofitable Secondly some men can neuer be pleased and euery light trifle doth stirre them vp to anger which cannot but be euill and this proceedeth altogether from the flesh this anger cannot be allowed But spirituall anger is not easily stirred vp and when it is then it is measured by the quantitie of the fault a small fault a small and short anger a greater fault a greater anger of a longer coÌ„tinuance For herein must we be like our heauenly Father who is slow to wrath chideth vs not continually marketh not what is done amisse nor recompenceth vs according to our deseruings But continually vseth more meanes to cause vs to loue him than to cause vs to feare him And thus ought it to be with vs also if we wil be children of such a father so that we ought to striue and labour to be loued rather than feared and by loue to allure rather than by feare to compell Againe with the Lord wee ought to be greatly grieued for great offences for smaller offences to be lesser grieued Now if a man finde himselfe to bee of a hastie nature and quickly angrie know also that such a one exalteth folly and that anger resteth in the bosome of fooles But a man of a patient spirit passeth in wisedome Yea let him know that such anger is not good and therefore labour earnestly that it may be repressed in him which that he may dolet him think and know that before holy anger there must goe prayer that the Lord in mercie may rightly direct him in the same If therefore we cannot or do not before our anger or when the occasion is offered pray vnto the Lord that he may keepe vs vpright in the same we haue to suspect our anger for we are in danger to fall and offend therein Thirdly it is a marke of Christian anger when we are angrie with sinne in whomsoeuer wee finde or whosoeuer committeth it for many will in their own matters and causes be very angrie and in them will pretend a careful zeale of Gods glorie but if a sinne be committed which toucheth them not they can easily let it passe as if a mans owne wife bee a whore his children disobedient his seruants stubborne and wilful or if any sinne be committed which toucheth him neere theÌ„ wil he exclaim cry out for that God is dishonored and will say Who euer saw such seruants What wickednesse is in children now adaies that they be thus disobedient and what women bee these to doe thus wickedly In the meane time if another mans seruant be disobedient if his wife be an whore he cannot be angrie he cannot be grieued Such men as these must needs suspect their anger for herein they bewray want of faith want of loue want of care of the glorie of God which as it is aduanced by the obedience of others as well as by ours so it is likewise dishonoured by the sinnes of others as well as by ours But when the sinne doth not concerne vs if then we cannot bee contented but the very zeale of Gods glorie and the loue of our brethren doth moue vs thereunto then may we thinke that our hearts be vpright in that anger Againe there be diuers which when their enemies offend then wil they be readie to cry out against it and will bee highly displeased withall but if their friends offend they can beare with them and thinke the sinne in them smal or nothing But Christian and spiritual anger is cleane contrarie for it rather beares with the fault in his enemie than in his friends and will sooner more sharply rebuke it in his friend than in his enemie Therefore such friends as can smooth a man in his sinne are neither to be liked nor desired for Open rebuke is better than secret loue and the wounds of a louer are sweete Wee see that if a mans child or his wife or some speciall friend were sicke in bodie they vse all meanes that they might be restored to their health and if they did not their wife children or friends would quickly thinke they loued them not And why should it not be thus in the spirituall sicknes of sinne How doth a man loue mee when hee will not vse all meanes to deliuer me from the danger of sinne When therefore our friends doe fall into sinne if then wee can be angry and that when they doe most fauour vs because the cause is Gods and concerneth their saluation if then wee can remember old loue and temper wisely loue with anger to reproue them it is a signe that our anger is not fleshly but of the spirit Fourthly there is a note of Christian spirituall anger which though it be very like to the former yet it discerneth one from another as much as any other doth For many men will be angry with other mens sinnes but they can neuer be angry for their owne Against such as these the Lord speaketh saying Hypocrite cast out the beame out of thine owne eye first and then thou shalt see to cast out the moâ—e out of thy brothers eye And againe in another place He that is cleere among you cast the first stone at her When we therefore can be first angry with our own sinnes and more angry with them than with others yea when we can throw the first stone at our selues then is our anger of the Lord. For no man can euer bee angrie in vprightnesse of other mens sinnes which cannot first be grieued and angrie with his owne If our anger begin first with our selues and that for euerie sinne that is in vs so that there is no sin which we are willing to fauour in our selues or desirous to continue and lie in it still and no man is more grieued for our sinnes than we our selues are and
we doe more accuse and condemne our selues than any other doth or can doe and againe if a sinne be not in vs yet we be afraid least it may bee and therefore wee vse meanes against it then if wee bee angrie with the sinne of others we haue this good warrant that our anger is good yea if we be accused or thought to be corruptly angrie either with our own causes or with our enemies insomuch that meÌ„ condemne our anger yet we haue the testimonie of our hearts and consciences to tell that it is not so and therefore herein may we take sound comfort Fiftly some men there are who when they are angrie with one they will bee angrie with all and their anger doth so chafe and ouercome them as it were that they are vnfit for duties either to God or their brethren This anger is altogether fleshly to be condemned That anger then which maketh vs vnfit to heare Gods word to goe to prayer which disquieteth our minds and troubleth vs that anger I say is to be misliked though it were for a good cause and in Gods behalfe for the workes of Gods spirit do not one let or hinder another but rather do further one another insomuch that if we were cold in prayer before yet this earnestnesse in Gods cause doth quicken vs vp and maketh vs very readie vnto prayer if wee were dull in hearing the word before wee are now better affected and this true zeale and anger in the Lords cause and for his glorie will put an edge to euery good thing we goe about True anger doth not let vs from doing our duties vnto God nor diminish our loue towards our brethreÌ„ but rather stirreth vp in vs a compassion ouer them for the wrath of God which wee see hang ouer their heads And for that cause we are in puâ—â— moued to pray for them more earnestly than before so farre are we from taking reuenge yea there is a greater care in vs how we may helpe them out of their sinne than to punish them for their sinne So that heere anger for the sinne is ioyned with a louing compassion ouer the partie and the one doth not so much moue vs to take reuenge of them as the oher doth moue them to pitie their case Here then is a speciall difference betweeâ—â— them for Christian anger hath euer a griefe ioyned with it both for the dishonour of God the hurt of our brother but carnall and fleshly anger hath a ioy and pleasure in it and â—eedeth it selfe therewith and is puffed vp Such godly anger was in Christ against the Pharisies where it is said that hee was angrie and sorrowfull and in another place when hee saw the destruction of Ierusalem for their sinnes for which he had bin angrie with them it is said of him that he wept Likewise Paul threatning the Corinthians that for their sins he would come to them with a rod saith after I am afraid that when I come the Lord doe humble me and I shall bewaile many that haue sinned contrariwise hee describeth fleshly anger to be such as puffeth men vp when they see the sinnes of their brethren Now that we may come to haue an holy anger wrought in vs for sin it is needfull that we labour for that affection which was in the Prophet Dauid when he saith The rebukes of them that rebuke thee haue fallen vpon me Where the Prophet sheweth that euery sin which was committed against God he thought that it was committed against himselfe and was as grieued and angrie therewith because the glorie of God which was committed to his care was stained and God himselfe dishonoured and this did make him angrie and zealous in the cause of the Lord and this zeale must be also in vs. Which that it may be tempered and not too rigorous we ought also to consider how the Apostle Paul appheth the same place when he would exhort them to beare the infirmities of the weake and not to deale ouer sharply with them he bringeth the example of Christ who suffered for the sins of the people as for his owne and so accounted of them So then we ought to thinke that the sinnes which by our brethren are committed are coÌ„mitted of vs and are ours which if wee can doe it will much abate rigour and sharpe dealing in admonition as also in the punishment of sinne The Apostle in another place saith Beare yâ— one anothers burthen and so fulfill the measure of Christ. Now if wee shall ioyne these two affections together in vs first to thinke that euery sinne committed against Gods maiestie is coÌ„mitted against vs and againe that euery sinne which our brother doth we in our own persons do the same the first will breede in vs an anger and zeale for the glorie of God the other will worke in vs patience and compassion because of our owne flesh and of the Image of God which our brother beareth and thereof will come a zealous anger ioyned with loue and compassion of the partie By these notes may true Christian and spirituall anger be tried and discerned from that which is fleshly and carnall that wee may follow the one as commanded in the law and wrought in our hearts by the spirit of God and that we may auoid the other as forbidden in the law and proceeding from the corruption of our flesh that we may neither be fooles which are alwaies angry for euery thing neither of the damnable and blasphemous family of fleshly loue which will not in their perfection be angry at all other differences there bee but if a man doe well consider of these and practise them hee shall easily discerne the rest FINIS A TREATISE OF BLESSEDNES HE may bee saide to haue tasted true blessednesse whom the Lorde before all beginnings hath chosen to saluation whose saluation purposed by God the father is performed by God the sonne to whom the election by God the father and redemption by God the sonne is ratified by God the holy Ghost in whome this assurance of faith is wrought by the word preached faith breeding peace of minde this peace causeth ioy ioy being accompanied with securitie securitie working in loue loue labouring with a care to please God with a feare to displease God from whence issueth a desire of weldoing to others indeuouring to bring them to the peace with God and man which he tasteth of himselfe Lastly he is truely blessed who besides all the former things knoweth how to vse prosperitie moderately and aduersitie patiently wayting and looking for the accomplishment of God his promise in the kingdome of heauen More particularly we will intreate of true happinesse by the causes and by the effects of it The originall cause is the loue of God in ordaining vs to bee heires of life eternall Ephes. 1. 4. Matth. 25 34. Wherein is laide open the bountifull riches of the mercie of God to vs ward in
that before the foundation of the world was laide the foundation of our saluation was made before we sinned the remedie against sinne was found before the maladie the Lord had prepared a medicine before wee were damned he had purposed a way how wee should be saued In respect whereof seeing we are rather to reioyce in this that our names are written in heauen than if wee had power without hurt to treade on Scorpions or had spirites subdued vnto vs Luke 10. 19. 20. wee conclude with the Prophet Psalm 65. 4. Blessed is the man O God whom thou chusest and causest to come vnto thee The substance of this blessednes is our redemptiō in Christ Iesus which is the Lambe of God that taketh away the sinnes of the world Ioh. 1 29 by whose blood we haue the forgiuenes of our sinnes Ephes. 1. 7 and by whose Spirit when we haue beleeued the Gospel wee haue the earnest of our inheritance Ephes. 4. 14. The excellent price whereof is set out vnto vs herein in that being filthy in the blood of our sinnes he washed vs with his owne blood Heb. 9. 14. in that hee being iust suffered for vs being vniust 1. Pet. 3. 18. in that we being of no strength vngodly he died for vs Rom. 5. 6. in that we being enemies through sinne were reconciled by him to God the Father Rom. 5. 12. Wherefore seeing he is Blessed whose wickednes is forgiuen and whose sinne is couered Psalm 32. 2. let not the wise man glorie in his wisedome as though it made him happie nor the strong man glorie in his strength neither let the rich man glorie in his riches but let him that glorieth glorie in this that hee knoweth the mercie of the Lord wherein consisteth our saluation Ier. 9. 23 24. And let vs all learne the meaning of the salutation of Elizabeth to the virgin Marie Luk. 42. Blessed art thou because the fruite of thy wombe is blessed The formal cause is the illumination of God his spirit making vs capable of the former mysteries sealing them to vs with such assurance in our hearts that wee dare boldly crye Abbafather that wee dare boldly say If God bee on our side who can stand against vs Such blindnesse folly and incredulitie possesseth vs by nature that of our selues we can neither see into these mysteries of our saluatiō nor beleeue the thing we see concerning our comfort vntill we haue receiued of this Spirit which cōmeth from aboue For none commeth to Christ vnlesse the father draw him and how draweth he but by inlightening the hearts of his elect by the holy Ghost Ioh. 6. 44 Wherefore seeing these things are not reuealed vnto vs but by the Spirit 1. Corinth 2. 14. we end with that blessing of the Lord Iesus to Peter Matth. 16. 17. Blessed art thou Simon thou sonne of Ionah for flesh and blood hath not opened this vnto thee but my father which is in heauen The instrumentall cause is partly within vs as faith partly without vs as the word and the appurtenances accompanying the same as Prayer the Sacramēts the discipline of the Church Faith being the ground of things which are hoped for the euidence of things which are not seene Heb 11. 1. doth so applie the promises of God to our proper and peculiar comforts that it sealeth vs vp to the Lord affoording a certaine testimonie to our hearts that we haue not in vaine receiued of the good spirit of God Now because there is a certaine kind of faith which Satan himselfe doth broach in his schoole and propounds as a principle to all his schollers seeing the Papists vrge faith in their vnwritten verities the Familists will haue it in their foolish reuelations The Turke requireth it in his dry speculations of Mahomet and the wizzard will seeme to demaund it in his deuillish incantations we must not beleeue euery spirit but trust to the word onely which is our sure load-starre and touch-stone and being it selfe firme doth make our faith in it most firme sure and vnchangeable This blessednesse to haue the Lord communicate himselfe to vs by his word is priuiledged aboue that praise which the woman gaue our Sauiour Christ Luk. 11. 27. as may appeare by his sharpe answer Yea blessed are they that heare the word of God and keepe it Wee conclude then with the Psalmist Blessed are they that dwell in the house of the Lord they will euer praise him Blessed is the man whose strength is in the Lord and in whose heart are his waies Psal. 84. 4. 5. If the Queene of Saba coūted those men happy that might stand before Salomon and heare his wisedome 2. Chron 9. 7. if Dauid thought it a high recompence and princelike benefit to preferre the sonne of Barzillai to sit at the table of Salomon how great is our happines to heare the wisedome of Christ how high is our blessednes to sit at the table of the Lord where not Salomon but a greater than Salomon is present where not Salomon but a wiser than Salomon speaketh vnto vs Behold then the causes of true blessednes which are our election redemption illumination sanctification all which are sealed vnto vs by the holy Ghost the spirit working faith through the word preached Christ Iesus so sending his Spirit to renue vs God the Father sending his Sonne to redeeme vs redeeming vs to call vs calling vs to iustifie vs iustifying vs to sanctifie vs sanctifying vs hee sealeth vs by his spirit and so by all these doth hee lay the sure ground-worke of our saluation and eternall blessednes Concerning the effects of blessednesse some are inward and some are outward the effects inward are partly in respect of our selues only partly in regard both of our selues and of others those in our selues are either concerning mortification or about our sanctification The first of these is both truly orderly couched in that sermon of the Lord Iesus Marth 5. where those men are set in the first ranke who are emptied both of the opinion of their owne wisedome and of all perswasion of their owne righteousnesse and of those it is said Blessed are the poore in spirit for theirs is the kingdome of heauen Now because many haue lost their hold in iudgement who haue not so throughly giuen ouer in affection in the next degree happines is promised to such who are so farre descended into the sight of their owne vilenes and sense of their naturall coruptions that they are not onely conuinced of an vnrighteousnesse inherent in their iudgements but also are much humbled for it in their affections of whom the Lord of comfort hath thus determined Blessed are they that mourne for they shall be comforted Further for that Sathan laboureth and preuaileth much in ouer comming exercised mindes with pettie shames a thing oft incident to afflicted consciences the next be atitude is allotted to them that are meeke in spirit
A TREATISE OF THE DOCTRINE OF FASTING Matth. 6. When thou fastest prepare thy selfe secretly not before men but God which seeth in secret and he will reward thee openly Esay 1. 16. The fasting that the Lord requireth is that you put away your euill thoughts ceasing to doe euill and learne to doe good applying your selues to equitie and deliuering the oppressed helping the fatherlesse to his right and letting the widowes complaint come before you Esay 58. Vnto whom he is like that fasteth and yet ceaseth not to sinne Behold when you fast your lust remaineth still for you doe no lesse violence to your debtors ye fast to strife and debate and smite with the fist of wickednesse Zach. 7. 9. Fasting without true workes of mercie is vnprofitable Shew mercie and â—ouing kindnes euery man to his neighbour Dan. 9. Daniel prayed vnto the Lord with fasting Ioel. 2. 12. Let vs turne to the Lord with fasting weeping and mourning 1. Sam. 7. 6. The children of Israel fasted confessing their sinnes to God Acts. 14. Paul and Barnabas praied and fasted at the ordaining of Elders 2. Cor. 6. 4. Paul proueth himselfe a Minister of God by fasting and praying Luk. 2. 37. Anna the Prophetesse serued God by fasting and praying Psalm 35. 13. Iesus Christ humbld his soule Psalm 69. 10. Weakened his knees Psalm 109. 24. And became leane with fasting SOme fasts are generall and priuate as the fast instituted of Hester and Mardoche which was commaunded generally to all the Iewes but yet priuately practised in their seuerall houses some are publike and particular as the fast of Ezra in the behalfe of the Iewes which married strange wiues This must needes be confessed first in him to be singular Secondly when they that feared the words of the Lord would adioyne themselues vnto him to be particular yet done in the Temple before and for others to be publike It may be granted that the fasts now of our time in the same sense may be said to be generally vsed that is in all and euery place of this realine for that they may be vsed according to Gods holy ordinance and in this sense it is often taken both in the Scriptures and common speech but as it is taken in our proper sense there cannot as yet be any generall fast obserued when all those things can in no measure be performed which in that kinde is necessarily required It may be indeed that such daies of generall mourning may come which God for his Christs sake turne away from vs as of generall warres plagues and famines for then men will be easilie brought to generall fasts with the Niniuites But these kinds of fasts as they are now vsed and as in the Scriptures they are commaunded to be vsed be to be taken vp in the wisedome of the spirite to mooue vs to mourne for many spirituall euils present the very causes of generall dangers to come which by these meanes may be preuented and can be vnderstood of no kinde of men but of them which are truely taught out of the word of God to see and feele their owne sins and the sins of others and to feare those iudgements of God to come And here holdeth the direction of our Sauiour Christ concerning the rent cloth and new wine for because it cannot be so generall rather then there should be none it is better that the doctrine be truely deliuered and some example thereof shewed to prouoke others by an holy emulation thereunto that both the people may be deliuered from their ignorance and also being taught the truth of the doctrine that they should not think the vse of it vnpossible Besides the true fast both publike and priuate truly taught and faithfully practised doth deliuer vs from our errours wherewith we haue bin intangled keepeth vs from carnal liberty which otherwise we might take confuteth the erronious and dangerous opinions of the Papasts about fasting and stoppeth their slaunderous mouthes who of long time haue accused vs that we fast not at all The necessity of fasting in our Church may easily be seene for that we abouÌ„d with so many sins fasting is necessarily to be vsed with prayer for the preseruation of Religion of the Estate that the word of God may be diuided aright that the coÌ„sciences of meÌ„ being terrified with their sin they may see how they haue deserued the change of Religion and alteration of this prosperous gouernment though God in his mercie hath hitherto continued both will do still if we still bewailing our sins amending our liues beleeue both his threatnings and his promises to be true But aboue all Fasting in these daies is necessarie because our sinnes do more abound than before greater tokens of Gods wrath doe appeare than before more feare of danger both in the Church and Common-wealth than before which being manifest it is requisite not onely that there should be ordinarie preaching and praying for his Maiestie his Councell the Church Common-wealth which wâ— alwaies vsed but also extraordinarie vse of those meanes with fasting to preuent the wrath of God that may ensue And coÌ„cerning the ordinary defence against euils to come it must be confessed that as they are subordinated and ioyned with spirituall meanes they may be good without them they will not preuaile because they want the help of prayer and fasting It were too great security to rest in the ordinary meanes of defeÌ„ce as of wisdome policie multitude of armes furniture of weapons c. and to boast in these because God resisteth the proud giueth grace to the humble So theÌ„ the neglect of this exercise of humbling our selues will declare our securitie securitie sheweth our pride doth bewray our infidelity Neither is the end of praier or fasting the neglect of the ordinary meanes but the pulling away of our confidence in them that we might rest in the only power and goodnes of God Which how necessarie a thing it is plainely appeareth in the two great ouerthrowes which the Israelites had of the Beniamites wheras they being more in number better appointed in the defence of a good cause were notwithstanding constrained twice to retire with great slaughter vntill at the last by casting off all confidence in themselues by prayer and fasting acknowledging themselues to be nothing they obtained victorie For then shall corporal means most preuaile when all the spiritual which God commandeth haue been truly vsed And they are fittest to vse the outward meanes of defence which haue learned to conuey their faith froÌ„ theÌ„ by the publike exercises of humiliation vnto the promises of God If with fasting and praier we can wrastle with the Archangell of God then shall we neuer be afraid of Duke Esau nor all his Edomites if we be Israelites to preuaile with God we cannot be but Iacobs to preuaile with man What should I say of our forefathers which by this faith haue obtained their victories The time
an easie thing because it is a thing whereto of necessitie wee must yeeld but also of our inferiours whom we may seeme to contemne For all men will graunt that a child ought willingly to be admonished of his father or a seruant ought obediently to be repreheÌ„ded of his master but few will in practise giue this that a father should listen to the aduertisement of his sonne or that the maister should receiue an admonition of his seruant Howbeit Iob saith he durst not contemne the iudgement of his feruant or of his maide when they did contend with him because in a dutie of pietie he looketh to them not as seruants but as brethren he looked not to the speaker onely which in respect of his calling was his inferiour but vnto the things spoken in the ordinance of God vnto whom Iob himselfe was an inferiour and before whom Iob knew there was no respect of persons Howbeit to correct the preposterous boldnes of some we rather adde this much that inferiours must rather aduise than admonish aduertise rather than reprehend their superiours that so still they may offer their pure zeale of the glorie of God in vnfained humilitie least through their corrupt zeale they doe not onely not profit their superiours but most iustly exasperate them against them For as Magistrates Ministers and maisters by God his ordinance are to admonish rebuke and reprehend so subiects inferiours and seruants by the same rule are to aduise obey and aduertise Thus zeale goeth from respect of the person to the truth of the cause Another propertie of zeale is to be constant not to be hot by fits cold in the end and onely so long as the world fauoureth it must not be earnest in the beginning and secure in the ending but keepe a continuall tenour and temperature Iobs wife seemed to goe farre so long as she could wash her paths with butter Saul and Pharaoh had some good motions by fits vpon some occasion could play fast and loose being of a strange complexion that they could be hot cold in a moment This propertie of zeale teacheth vs how to be affected in the prosperitie and afflictions of the Church namely that the publike prosperitie of Sion should comfort vs cause vs to reioyce when our priuate crosses might make vs sad As Paul being imprisoned was not so grieued at his owne bonds as he reioyced at the libertie of the Gospell of Christ. Againe that the affliction of the Saints should moue vs to a godly griefe euen when in respect of our selues we might greatly reioyce As Daniel could not finde coÌ„fort in his priuate prosperitie though he were in great authoritie and exempted from the common calamitie because he knew the Church of God to be in miserie But to goe forward pure zeale is not blinded with naturall affection but it discerneth and condemneth sinne though it be neuer so neerely resident in our kindred Many offend against this rule who neuer will rebuke sin in their friends euen vntill God reuenge it from heauen where they are farre from true friendship for whereas they might by admonishing them of their faults in time preuent the iudgements of God they do through a false loue and manifest hatred pull the iudgements of God vpon them whom they loue most deerely He loueth most naturally that hath learned to loue spiritually and he loueth most sincerely that cannot abide sinne in the partie loued without some holesome admonition But doe not many now adaies zealously mislike sinne in strangers who will not mislike the selfe-same sin if it come to kindred if it be in our wife in our children oâ— in our parents as though the diuersitie of subiects could make the selfe-same thing sinne in some and not in other some This blinde zeale God hath punished and doth punish in his children Isaac did carnally loue his sonne Esau for meate and for a peece of venison Dauid was too much affected to Absolom for his beautie and to Adoniah for his comely stature so as his zeale was hindred in discerning sinne aright in them Now Iacob was not so deere to Isaac and Salomon was more hardly set to schoole and to take paines But behold God louing Iacob and refusing Esau howsoeuer Isaac loued Esau better than Iacob made Easu most troublesome and Iacob more comfortable vnto him Absolom and Adoniah brought vp like cooknies became corosiues to Dauids heart Salomon more restrained of God leâ—le set by of Dauid was his ioy his crowne his successour in his kingdome This â—â—sease is so hereditarie to many pareÌ„ts louing their children in the flesh rather than the spirit that the holy Ghost is fame to call vpon them more vehemâ—â—tly to teach to instruct and to correct as knowing how easily nature would coole zeale in this kinde of dutie Indeed many will set by their wiues children and kinsfolke if they be thriftie like to become good husbands wittie and politike or if they be such as for their gifts can bring some reuenue to their stocke or affoord some profit vnto theÌ„ how deepe sinners soeuer they be against God that maketh no matter it little grieueth them whereby they bewray their great corruption that they neither are zealous in truth or Gods glorie nor louers aright of their children because they can be sharpe enough in reprehension if they faile but a little in thriftines yet are cold enough in admonition if they faile neuer so much in godlinesse Well let these fleshly zealous men lay to their heart the blind affection of Helâ— who being the deare child of God was seuerely punished of the Lord for that he was not zealously affected to punish sinne against God in his deere children but blessed are they that can forget their owne cause and euen with ieopardie of nature can defend the quarrell of God henceforth labouring to know no man after the flesh but to endeuour spiritually by faith to see and know Christ Iesus so as no outward league doe bleare and dazell our eyes as that we should not espie sinne in the neerest kindred to correct it or that we should not discerne vertue in the greatest aliens to reuerence it Casting off then this vaile of fleshly loue we must labour to loue most where the image of God appeareth most there shew our affections in lesse measure where sinne may be as a marke whereby God restraineth our loue euen to them where nature may soonest deceiue vs. Now whereas many haue great courage to rebuke such as either cannot gainsay them or gainsaying them cannot preuaile against them here commeth another propertie of zeale to be spoken of and that is that it feareth not the face of the mightie neither is it disâ—aied at the lookes of the proud and the loftie Such a courage was in Iob who besides that he made the yong men ashamed of their libertie and afraid of his grauitie made euen the Princes also to
deuisest euill against thy neighbour though it be neuer so secretly yet besides all the former the Lord hath another meanes whereby he will bring thee to discredit for it And this is a very vehemeÌ„t suspition raised vp in the heart of him of whom thou deuisest this euill for as it oftentimes comes to passe that good motions which arise secretly in thy minde for the good of another doe cause the other man to thinke well of thee though he did neuer heare of them so doubtlesse doth it oâ—ten come to passe in euill motions Thou deuisest euill against another hee in some strange manner hath a heart-burning in ielousie ouer thee thou thinkest hardly of another man and he also is hardly perswaded of thee Thus the Lord doth cause thee to bee discredited in the hearts of others as thou imaginest some euil against others in thine heart True it is that the partie may sinne and doe very ill if he suspect without iust cause in as much as he doth thus suspect through an immoderate loue of himselfe yet the worke of the Lord is here to be considered who seeing the cause to be so iust doth stirre vp such suspitions in his minde Then to returne to our purpose if we will auoide an euill name we must auoide all euil surmises and deuises against others And this the Scripture doth also forbid vs for the Wiseman from the mouth of God doth forbid vs to thinke euill of the King in our bed-chambers because birds and other dumbe creatures shall disclose the thing rather than it shall be kept close This then must make vs afraid to do euil or to imagine ill in our beds or to declare our deepe counsailes euen to them that lie in our bosomes And this as it is a good meanes to prouide for a good name so it is a speciall rule of all godlines not when we be afraide of open sinnes alone but of secret euils not of acts alone but euen of the secret cogitations and thoughts of our hearts Thus we haue heard the first step that leadeth to a good name The second remaineth to be declared and that is a godly ielousie ouer a mans owne doings that they may not breede suspition of euill For it doth often come to passe that albeit a man doe not that which is simply euill he may iustly be suspected and suffer some blemish in his good name And for this cause doth the Apostle charge vs to procure honest things in the sight of God and man For this cause he commandeth vs that if there be any thing honest or of good report that we must follow and that we must embrace It is not enough therefore that men did say I did thinke no euill I did meane no harme for if through want of care or discretion thou hast ventured vpon the occasion thou hast giuen great matter of euill speeches to thy great discredit If then we will auoide this euill name as our prouerbe is wee must auoide all things that bring it For when men will care little to giue occasion then the Lord causeth an euill name to be raised vpon them that those which indeede are desperate may suffer iust discredit and they that are otherwise may bee reclaimed from the same And surely such is the crookednes of mans nature that if the Lord should not take this course euen his children would fall into many sinnes Therefore it is most requisite that men bee mindfull to auoide occasions and so much the rather because it is commonly saide either God or the diuell standeth at their elbow to worke vpon them Let vs see this in some example of our common life Thou art accustomed to walke abroade at inconuenient times at that time some thing is stollen and thou art burdened and charged with it Againe thou vsest to deale too familiarly and lightly with a maide she is gotten with child the fault is laid on thee Hereof thou hast giuen suspition because thou hast been a night goer and such an one as hath dealt want only with the maide albeit thou be free from the very act Now if thou be the childe of God and if thou be guided by his holy spirit then will hee teach thee to take profit by this false report and to say with thy selfe Lord thou knowest that I am free from this vâ—ry act yet it was my sinne to giue any such occasion whereby men might suspect me this sinne O Lord I am guiltie of and I know thou for this sinne hast iustly afflicted me Yet deare father I see thy mercie in this that whereas indeede I haue committed many sinnes thou hast passed ouer them and taken this whereof I am not so much guiltie so that now most mercifull father I doe rather suffer for righteousnesse then for my transgression and sinne yea deare Father I doe beholde thy tender mercie in this towards mee that by this euill report thou goest about to stay me from that sinne and to preuent meâ— that I may neuer fall into the same Wherefore seeing it hath been thy good pleasure to deale thus with me behold Lord I doe repent me of my former sinnes and promise before thee euen in thy feare neuer to doe this or the like sinne euer hereafter See here I beseech you the good profit which a good child of God through Gods spirit will take of this slanderous reproch after he had receiued some godly sorrow for giuing the occasion of that report But behold the contrary worke of Satan in the heart of vnbelieuers for hee will soone teach them this lesson and cause them to say thus What doth the churle accuse me without a cause doth he father such a villanous act vpon mee who neuer deserued it at his hands surely he shall not say so for nought I will make his sayings true and will doe the thing indeede Consider then this yee that feare the Lord and see in how fickle a state they doe stand which haue giuen occasion and in what great danger they be to be brought to commit the same or the like sinne afterward Therefore if any will be sure to keepe his good name then must he be sure to auoide all such occasions as might in any wise impaire and hinder it And thus much for the second step whereby we arise to a good name Thus we haue heard of two degrees toward a good name in the auoiding of euill and the occasions thereof And these indeed haue a great force to stay an euill name but sure they be not able to build vp a good name and credit among men To these therefore there must be added a third thing which hath most speciall force for this purpose and that is that wee be plentifull in good workes This doth our Sauiour Christ charge vs to be carefull of when hee saith Let your light so shine before mâ—n that they may see your good workes Manie repine at the good
and therfore indeed they are vnfit to receiue any profit by such reproches Therefore after the most sharpe seuere censure of the Church they must becon mitted to the hand of the Magistrate to be punished in the purse and in the body And yet surely such are their whorish faces that there is small hope of their amendement for it doth often come to passe that they which will not profit by the Church cannot receiue profit by the Magistrate Therefore after all this they must be left vnto the Lord to worke if it be his will by some extraordinarie meanes vpon their hearts which are exceedingly hardened Othersome there be who being put to open shame are sorrowfull indeede but this is because they haue sustained open shame rather than because they haue sinned against the Lord. These are in some degree better than the former yet they goe not so farre as they ought to do for the deuill hauing bewitched them doth perswade them it is no such matter as men would make them belee â—e it is and that as a wonder lasteth but nine dayes so this shall be of no long continuance Thus they are letted so that the shame cannot enter into their hearts there to worke godly sorrow which may bring forth vnfained repentance This is daily seene in whores and theeues and such like male factors who although they make large promises of amendment yet the punishment being passed they fall into the like filthines againe Some thinke that they doe dissemble and deale deceitfully but I thinke that they thinke as they speake and speake with sorrow and griefe For will a theefe purpose to steale againe when he is readie to be hanged Will a childe purpose to play the wanton when he is a beating No doubtles but in the one there is a childishnes to speake without aduise in the other is a seruilnes to be moued with nothing but present feare I graunt indeede there is hypocrisie in them yet the grosse hypocrisie whereby men labour to deceiue others is not in them but the close most dangerous hypocrisie whereby the diuell hath beguiled their owne hearts through his subtiltie This witcherie of the diuell I say is the cause why many promising amendement doe not performe the same Thus we see how men doe misse of that profit which ought to be reaped of open shame we therfore are to take a better course and to labour that as our faces doe bluâ—h before men so our soules may be confounded before the Lord that being throughly humbled vnder his hand by godly sorrow it may please him in mercie to raise vs vp Now if we doubt in this case whether our sorrow be sound or no let vs trie it by these two rules First whether wee can with contented mindes take the punishment as a correction from the Lord and yet mourne and be grieued for the sinne but in such a manner as giuing place to Gods iustice in punishing we labour for mercy in the forgiuenes of sinnes Secondly whether when we could keepe the sinne close we can yet with Dauid freely confesse and say Against thee O Lord haue I sinned This if wee can doe it is a sure argument that our sorrow is godly and that we haue well profited by that reproch which our sin did bring vpon vs. As the sinne is sometime so euident that it cannot be couered so indeede the sinne may be committed and yet either not knowne nor suspected at all or else by probable suspâ—tions When the sinne is in this case the Lord may cause a man that hath so sinned to bee accused or euill spoken of for that sinne Here the partie offending must first learne to deale wisely and in such manner as the sinne may be kept close still if it may be done without another sinne But if an oth of the Lord be required then ought we to giue God the glorie though it bee with our own shame and confesse the fault Secondly for the profits which may be made by such reports wee must learne with thankefull hearts to receiue this mercifull chastisement of the Lord and acknowledge it to his praise for hee might haue punished vs for those sinnes which were manifest yet he hath passed ouer them he might haue made these knowne but he spared our name and our credit Therefore for a second fruite this mercie of the Lord must leade vs to repentance and to an earnest sorrow for all our sinnes for it were too too grosse that wee should continue in sinne because we cannot bee conuicted of sinne for if the Lord did not mislike thy sinne why should hee raise such a report of thee Why should he saue thy good name if he were not minded to shew thee mercie And if hee would not haue thee with all thy heart to repent thee of thy sinne why doth hee whip thy naked conscience for sinne Therefore if by this louing kindnesse wee bee not led vnto repentance verily it will be a sinne that shall not escape vnpunished Thus we haue heard how an euill name doth arise of sinne committed and what profit must bee taken hereof Now let vs further consider how a man must profit by an euill name not when he haâ— by some sinne deserued it but when he hath only failed in this that he hath giuen occasion to be suspected of euill This occasion is of two sorts First when good duties are either altogether omitted or done with a grudging minde or else as it were of constraint This report must teach thee that although thou be not so euil as men would make thee yet thou art not so good as thou shouldest be Therefore by this thou must learne as to bee more carefull of doing good so to doe it with greater and better courage for the Lord Ioueth a cheerefull giuer The second occasion is inward which although no man can finde out yet the Lord for thy good doth cause men to speake euill of thee for it This inward occasion is when thy heart hath either giuen some full consent to doe euill or at the least hath much wandred in thinking of it Here the Lord doth take thee betime and suffereth men to report of thee that thou hast done that which indeed thou hast not done yet in thy heart thou hast taken pleasure in it Then the way to profit by this is to confesse the goodnesse of the Lord who will not haue thee to fall into such sinne as might deserue discredit For such is the nature of man that if any euill thought doe long tarie in the minde it will hardly be restrained before it come to the outward act Againe by this report raised on vs we must take occasion to call backe our selues if we haue consented to euill and with griefe to be sorrowfull for it or if we haue not as yet consented we must labour to represse the heate of our affections and quench them
the secret counsel of the Lord herein we must know that neither the promise of the Lord is so vniuersall that euery particular childe of a faithfull man should be within the couenant for if of many there be but one blessed the promise is performed Yea which more is though that a faithfull man haue neuer a good childe yet if vnto the thousand generation there be but one good the couenant is not broken Neither must wee tie the Lords worke so much to man that a good man may not haue an euil sonne seeing though the Lord visit not his sinnes yet hee may visit the sinnes of some of the forefathers to the third and fourth generation going before To the second I say that an euill father hauing a good child though the Lord shew not mercie to that particular man therein yet he may remember his promise to some of the forefathers in the thousand generation going before And though that an euill man haue no cursed child yet the curse may be accomplished in the third and fourth generation following Wherefore not speaking of election or reprobation which we leaue onely to the Lord to make good or bad according to the good pleasure of his owne will I exhort parents to vse the ordinarie meanes to bring vp their childreÌ„ so as they either by some good tokens may see them the children of God and heires of the couenant or at the least be comforted in their owne consciences if the Lord refuse their children for some cause vnknowne in that to their abilitie they haue vsed all good meanes to bring them vp well and offered them to God And if parents haue cause to be grieued when thus trauailing in good education they cannot see good in their children how much more cause of griefe may they haue when they haue vsed no labour at all to bring them vp in the feare of the Lord and yet many will be grieued for the one that will not be grieued for the other Wherefore let vs learne if we will conueigh Gods blessings to our posterities to vse all holy duties thereunto and on the contrarie if we will be loath to conueigh Gods iudgements to our children let vs carefully auoide all meanes that leade vnto them And surely as it is a blessed thing in the houre of death with Simâ—on to depart in peace leauing our wife children and seruants spouses to Christ children to God and seruants to the Lord so in death no one thing will be more grieuous to a man than the Lords hauing giuen him the charge and dignitie of so many soules to be furthered to saluation that his owne tormented conscience shall presse him how in as much as he could he hath helped them forward to their damnation and so which is more fearefull he shall haue them spuing and foming out in his face continual curses in hell accusing him for euer to be the murtherer of their soules Howbeit I doe not exempt children from all blame so charging the parents as though the children were free from all guiltinesse herein for I am not ignorant that as in the time of Ezekiel so in our dayes youth is readie enough to take vp this Prouerbe The fathers haue eaten sowre grapes and the childrens teeth are set on edge But I affirme that though the occasion be offered of such wicked parents yet the cause of destruction is still in the children themselues And besides that it is sure that the soule which hath sinned shall die the death Seeing also there be some yong men who notwithstanding the great prophanenes of the most the manifold corruptions offered abroade the vngodly examples abounding at home are so mightily preserued by the seede of grace that they escape safely in an holy course of life lamenting when they see the least occasion of euill reioycing in the least occasion of good things the rest who please themselues and hope to shelter their sinnes vnder their parents defaults are plainely left without excuse and are iustly guiltie of the blood of their owne soules Labour therefore ye yong men to wipe away the teares of griefe from your fathers eyes and stay the sorrowfull spirits of your tender mothers and consider with your selues if you haue any good nature in you and haue not buried the vse of common reason what a shame it is to be a shame vnto your fathers to whom ye ought to be a glorie and thinke ye wanton wits that haue not cast off all naturall affections what a contempt it is to be a contempt vnto your mother to whom ye haue offered as it were a despightfull violence in that ye are as it were a corrosiue vnto her heart when as ye should haue bin a Crowne vnto her head The end of al this briefly is thus much that parents hauing children not walking either in knowledge or in a good conscience must make some vse of so iust a cause of griefe examining themselues and accusing their owne soules before the Lord either for that their meeting was prophane to so holy an estate or brutish because they desired rather a seede like vnto themselues in flesh and blood than such as might be like to Christ by grace and new birth or that they begat their of spring as meere naturall or very carnall men or because they either prophanely neglected al educatioÌ„ or monstrously misliked that in their children which they liked in themselues and punished in them their owne corrupt precepts or for that they suffered iniuriously their children to doe euill vnto others which they could not suffer them to doe vnto themselues or vntaught that at home which was taught abroad or in that they doe lie in some sinne vnrepented of or else because they neuer made conscience to bring their posteritie within the couenant of saluation but still loued their flesh in their children not their soules And children must here also learne that it is one speciall propertie of a liberall and ingenuous nature to be carefull so to liue that in time they may bee a glorie to their fathers and a ioy to their mothers which the Lord grant to vs all for his glorie and our euerlasting comfort through Iesus Christ our Lord and onely Sauiour FINIS OF REPENTANCE AND TRVE SORROVV FOR SIN THE SEVENTH SERMON Acts 2. vers 37. 38. Now when they heard it they were pricked in their hearts and saide vnto Peter and the other Apostles Men and brethren what shall we doe Then Peter saide vnto them Amend your liues and bee baptized euery one of you in the name of Iesus Christ for the remission of sinnes c. IN this portion of the holy booke of God is set downe to vs an effect or rather a fruite of Peter his sermon which hee made for the answering of the slanderous reports of the Iewes at what time they sawe the wonderfull gifts of God sent downe vpon the Apostles In which Sermon the Apostle had pricked their consciences with shewing
word of God were we pricked by it then haue we profited Haue wee not bin pricked thereby then as yet are we not a sacrifice for the Lord. For as was said before Christ comforteth them that are troubled hee helpeth them that doubt he easeth them which are in distresse hee setteth their feete in the way of peace and gladnesse that haue long been in darknes and sorrow Haue ye not been sorrowfull and will ye learne a salue for this sore be sorrowfull that ye were not sorrowfull be pricked in your hearts because you were not pricked Haue wee heard the word let vs examine our selues if our knowledge be the better if our affections be the holier As hauing heard the exposition of the law of God doe we feare God doe we know how to loue God doe we pray to God doe we worship God in our soules and in our bodies more carefully and in greater conscience than we haue done heretofore Are we not now as prophane and carelesse still in giuing the right worship to the true God as before wee were too superstitious in seruing Angels Saints and other false gods neither sorrowing for our Idolatrie nor caring for true religion Haue wee not blasphemed and prophaned the name of God in vnreuerent hearing his word in vnprofitable talking of his workes and abusing his owne maiestie with swearing and cursing as much as euer wee did before we heard his word Haue wee kept holy the Sabbath or haue we not prophaned it by open neglect of the word by playing sporting drinking and other vanities Doe wee not still send forth our seruants to dispatch our busines on that day as if it were the market day when they may doe such things most lawfully Are not parents householders and gouernours as slacke in prouoking obedience and children seruants and subiects as slow in yeelding obedience as euer they were parents in the meane time not seeing that children therefore rebell against them because they rebell against God nor householders perceiue that seruants doe not their duties to them because they doe not their dutie to God Are we lesse wrathfull and more mercifull Are we lesse riotous and filthie defilers of our flesh and are wee more sober chast and holie Are we lesse giuen to oppression to hard dealing one with another and more iust righteous and carefull to maintaine the good estate of our brethren Are wee not backbiters slanderers or sowers of discord causers of contention among our neighbours being farre off from maintaining loue vnitie and the good name of our brethren The cause why wee cannot see further into these things is because wee flatter our selues and because we compare our selues with our selues and with others but not with the rule of Gods word Let vs then learne to accuse our selues and to iudge our owne consciences For if God see vs condemne our selues hee will not condemne vs if we accuse our selues God will not suffer Satan to accuse vs if wee iudge our selues God will acquite vs from the fearefull iudgement to come if wee bee displeased for our sinnes God will be pleased with vs in Christ his righteousnesse On the contrarie whilest we lie in our sinnes we lie in our owne blood if wee iudge not our selues God will both iudge vs and bee reuenged of our sinne he will set our house on fire he will send enemies hee will send earthquakes he will send famines to consume our goods he wil make friends foes he wil send sicknes and sorenesse vpon our bodies a troubled spirit into our soules he will send vs an ill name thus will he bring plague vpon plague vntill we repent and come to a feeling of our sins And why doth God all this because we will not come to iudge our selues For this cause saith the Apostle 1. Cor. 11. 30. that is because wee iudge not our selues many are weake and sicke among you and many sleepe 31. For if wee would iudge our selues wee should not be iudged 32. But when we are iudged we are chastened of the Lord that wee should not be condemned with the world Likewise the Prophet Psal. 89. and 30 31. 32. 33. But if his children for sake my law and walke not in my iudgements if they breake my statutes and keepe not my commandements then will I visit their transgression with the sword and their iniquitie with strokes yet my louing kindnesse will I not take from him neither will I falsifie my truth For as a father withdraweth from his childe sometimes his loue and whippeth him with the rod of correction so the Lord dealeth often with his children and scourgeth their naked conscience God doth iudge his heere but his enemies will hee iudge in the world to come if we bee not punished here the punishment will be as thunderbolts in the day of iudgement Hast thou been afflicted and not profited Will not a little crosse serue thee a greater shal come to thee Will not a few troubles turne thee to God then many shall come vpon thee If a man be not troubled for sinne here it is the way to hell if hee bee troubled here it is the way to heauen And as they which haue not bin troubled hauing had a little ioy shall haue eternall paine so they which here haue had a little paine shall after haue euerlasting ioy They that are corrected and haue profited by it are afflicted of the Lord in mercie but they that bee vexed and amend not receiue a token of Gods further wrath Wherefore we must not looke to feele comfort in the remission of sinnes vnlesse wee also haue sorrow for committing our sinnes For neuer any of Gods children were comforted throughly but they were first humbled for their sinnes To the working of which humiliation wee must remember Gods iudgements shewed on others Hath God destroyed the whole world for sinne and can hee not or will hee not destroy thee for sinne Hath hee ouerthrowne whole nations and will hee suffer thee to lie still in thy sinnes See how full hell is alreadie and yet daily wee runne headlong thither Consider also how great thy sinne was that could not be cleansed but by the blood of Iesus Christ Oh how foule was that sinne that nothing else could wash it but Christ his heart blood Oh how great was our guiltinesse that was raunsomed by such a price How great was the sore that needeth such a salue how deepe was the wound that needed such a medicine O louing kindnes and vnspeakable loue towards vs Shall Christ â—ee slaine for our sinnes and wee not labour to slay sinne in our selues Shall Christ dye for our sinnes and sinne as yet is not dead in vs Shall Christ bee crucified for vs and will wee not crucifie sinne in our selues Shall Christ haue his heart pricked with a speare and shall not wee haue our hearts pricked with sorrow This is the true vse and meditation of Christ his passion
Christ must for sake himselfe Now if Satan finde vs wisely and warily catechized in this point then he turnes another leafe and works ouâ— desperation Then he shewes the difficulties of godlines our weakenes and the number of our hinderances to bring vs to be discouraged but this is the more rare euill Thus Satan finding another corruption vseth another course with vs if he cannot make vs easie Christians he will make vs heauie ChristiaÌ„s To raise vp such faint hearts the Apostle cries Be strong and least any man should replie of his owne want of strength Paul shewes what and whose strength he meanes namely Gods strength and in the power of his strength this strength is required when wee see it is not good fighting with Satan in his owne armour he is a sophister dispute not with him in his owne logique he is an oratour beware of his eloquence he is a Prince take heede of his power As Satan in his owne cause must vse his owne strength so wee in the Lords cause are to trust to the Lords strength This doctrine requires rather meditation than declaration conscience than knowledge to be made of it Now to shew how we must be strong it is added Put on the whole armour of God c. It is a pleasant and profitable comparison here vsed to shewe the estate of Christians As silly souldiers going into the camp cannot hope for any good issue if they bee naked and vnarmed so we if in our daily conflicts we remaine vnfenced cannot thinke of any better end than to be ouercoÌ„med But three things here offer theÌ„selues First it must be God his armour Secondly it must be a whole armour Thirdly it must be put on There are some in the pride of their wit and opinion of their learning and policie that maruell that silly soules lye so weakely vnder Satans hand But alas if one temptation shake them if one wound of conscience bruise them they see no learning but learning from heauen no wisedome but the wisedome of the spirit can helpe them Satan will ouercome them in his owne armour and Gods cause is defended with his owne strength Now that we must put on all it is plaine for as he were worthy to be counted a foole that with one peece or with a few would venture into the battel seeing the enemie strikes rather at one part not fenced than at all the other couered so what were it to haue one grace of God what to leaue one sinne what to see one want what to hate one corruption and yet to lye open in a great many Lastly wee must put on our harnesse Admit a man had his armorie neuer so well stored and his weapons neuer so tried if either he cannot put on his armour or being armed wants skill to vse it what doth it profite when the enemie knocks at his gateâ—so if I haue neuer so good things if either in temptation I knowe not how to vse them or to deale in them how shall I stand at Satans assaults This courage must be neither meane nor in our selues but in God and in the power of God and in the might of his power And to adde to the former examples moe consider how Noah presuming proued weake how Ezekiah after many distresses not suspecting himselfe did fal for the Lord leauing him he was vaineglorious euen before Gods enemies So far haue euen Gods seruaÌ„ts bene deceiued in an opinioÌ„ of their strength not that they were grosse hypocrites but that they saw not the corruption of their owne hearts and therefore when they came to handy strokes they were foyled No doubt Peter as we said the other Apostles were not purposed to deceiue mens eyes yet they fell Who then are we hauing no such strength if the Lord let vs see our weakenes by withdrawing his spirit from vs why should we thinke well of our selues Late lamentable memorie shewes that many old Gospelâ—ers are now cold professors some being heretikes some Epicures some worldlings No little charge nor slender burthen is Christianitie then for many seeke the straight way and cannot get in many either in practise or otherwise being plainely Atheists And surely hereof it must teach vs that Gods Saints in tentation and acculation are so faire to seeke for wisedome strength as we are to learne wisedome by other ineÌ„s harmes least in trouble we be such as falter in affliction Heere our Sauiour Christ his admonition commeth in speede that if we will come to him we must goe out of our selues and thinke no wiâ— wisedome reason or streÌ„gth to stand on temptation if the Lord keepe vs not We are as in building so in battell for the building we must prouide stuffe enough for the battell we must prouide sufficient furniture we are to cast our costs before wee must recken our reuenewes and take accompt of our armory and consult of our ability because of Christianitie bee building and warring together we must prouide both trowell and sword together least finding hard tempests we retire and recoâ—le with shame And what makes vs so secure but that we thinke that Christian profession is but a sleight And to goe further why comes it to pasâ—e that oft disputing Preachers in conflicts are confounded and most couragious châ—me subtill oâ—â— tâ—e vileâ—t dastards but from hence that they trust in themselues But ô maliâ— of the â—n ô corruption of naturâ—â— if thou Satan canst not make vs â—o presume thou wilt â—xtremitâ— to despaire ô vile nature thy preiuming is the way to despairing And to soeake of this latter extremitie which is the lesse curable euill if Satan meete with vs as hauing a â—ight of our weakenes sure he will bring vs to despaire It is a sure temptation to hindereâ—â—hâ—eâ—â— which â—eliâ—fâ—â—n perfection is as hard as to fulfill the lawe and it is Satans practise â—he once see vs downe he will keepe vs downe answer all our wants If we say we haue no wisedome he will confirme it â—â—y he will make vs to despaire not only of our wisedome but of Gods wisedome in vs. But remember that that which is not in vs is in Christ. Remember Gods strength must be seene in our weakenes Nâ—cessarie then was this reduplication of Paul concerning the strength and might of God In tentation we say we are strongly tempted Paul saith the Lord will strongâ—â— help vs. But here note a difference betweene the exhortations legall and euangelicall The exhortations of the law kill the exhortations of the Gospell quicken For he that thinks he should doe good as he should doe it and leaue sinne as he ought to doe shall finde corruption in euery thing Hereof it comes to passe that many say I see nothing in prayer and in all gâ—od things but hypocrisie It is well thou thoughtest thy selfe liuing but thou art dead But to â—â—â—â—â— to the difference spoken of the exhortations of the lâ—w do bind vs on paine of death the
is said to do it by the operation of Satan so that though the Lord be the supreme worker yet Satan is the instrument What shall we say of the rage of sinne in these dayes what shall we say how Satan daily bewitcheth vs in Paganisme Atheisme Macheuillisme Anabaptisme c Is not all this sufficient to proue that Satan taking vp the wisest men of the world to his seruice is a spirituall wickednes Whereof comes it that sodainely a poore man becomes a cunning Artist or that an ignorant man presently should speake with diuers tongues or that silly soules should be subtill disputers What is it that sinne is now adayes so subtilly so closely so wittily dispatched Why doe men to maintaine Papisme forgoe all their goods suffer their bodies to be whipped Doe not all these proue that Satan is a spirituall wickednes Againe if we looke to the height and shamelesnes of sinne to see how men prostitute theÌ„selues to sinne we must say Satan hath bene mighty powerfull in deluding mens minds in hardening mens hearts so that no word can pierce them therefore it is that Paul saith men are blinded in their minds therfore Paul would haue vs to tolerate and suffer such as Satan doth hold in chaines 2. Tim. 2. Here let vs see a difference of the sinnes of the godly and vngodly The wicked rage and deuise platformes the godly for a time may be vnder Satan 2. Timoth 2. but they sinne of infirmitie not of wilfull selling themselues to sinne So great a cause of thankfulnes we haue that we are not raging in hellish sinnes in that we are simple bunger like sinners Besides the godly are sillie the wicked subtill in sinne So great a cause of thankefulnes we haue that Christ the stronger man hath ouercommed The Diuell hath power but by derination he hath a strength but by limitation he hath force but in darkenes So great a cause of thankfulnes we haue seeing Christ hath wisdome enough in God to ouercome the wisdome of Satan in euill Thogh then Satan be strong yet none is greater then the Father none mightier then Christ who hath captiuated Satan vnder his feet So great a cause haue we to be thankfull that Christ will not only in his presence himselfe but in vs by his power also he ouercommeth A further vse of this is to trie when our teÌ„ptations come of the natural corruption or of Satans malice To this we answere that as our enemies are described by power policie so when temptations come so strongly and sâ—ily that it is aboue reason then the aduersarie abuseth our weaknes our owne teÌ„ptations come more remissely easily but wheÌ„ these temptations hale vs more violeÌ„tly then we fight not with flesh alone but with spiritual aduersaries In the book of Exod. meÌ„tion is made of a spirit of jealozie which is more then natural jealozie In the booke of Iudges an euill spirit was betweene Abimelech the Sechemites which was more then frailtie of the flesh In the Gospell mention is made of an vnclean spirit returning with 7. spirits more so that the pulling of our affection is of Satan as Christ said of Satans operation to Peter that Satan sought to sift him and to deale with him and indeede Satan did so daunt and circumuent him that he spake he knew not what so that this fell not onely on the wicked but on the godly as Satan so bewitched Dauid in vnderstanding that hee made him to number his people Hereof it is that we pray not to be led into temptation because though I am well purposed yet so many vaine reasons rage in vs and forcibly drawe vs another way that wee may see somewhat more than nature Likewise when we shall without any obiect bee carried away with some affection so strongly that though our life lay on it we cannot containe our selues When Paul Ephes 5 biddeth vs be angrie without sinne hee sheweth that there is a naturall affection without sinne but because our affections are without rule and mixed with sinne hee saith iâ— so doing wee giue place to the diuell So that there is a great difference betweene a naturall anger and a carnall sinfull anger which besides the instinct of nature is wrought by Satan And therfore as it is good to stop the first breaches in bankes for feare of further danger so it is good to murther the first motions of sinne by the word prayer fasting and admoniâ—ion least giuing the sway to our affections they ouerrunne and ouerflow vs throughly and so we are carried to strange and furious sinnes Wherefore first we are to be thankfull that we may know how to preuent sinne for wee may soone let in a guest which wee cannot well let out againe and we must labour to represse such raging euils Yet another vse of this doctrine is that wee must thinke how oft wee deale with more than with men when wee deale with heretikes or with angrie bloodie men who often are stirred vp by Satan so that they spoyle themselues and others The ignorance of this doctrine breedes ielousies repinings and malice that when we thinke to reuenge others wee reuenge our selues This is now without cause now if we haue a iust cause yet for want of loue wisedome and humilitie we spoile our good cause harden our aduersaries and hurt our selues Wee must not resist policie with policie nor requite euill with euill but in wisedome be long suffering pardoning man as we would bee pardoned of God For this cause fight He bids vs not to make truce with our enemie though our enemie bee strong and subtill yet fighting vnder Christ wee are to stand fast Christ hath subdued for vs and he will subdue for vs Still wee must remember to resist with Gods harnesse which as surely exceede Satans harnesse as heauen excels earth or hell For want of this armour wee see wise and ciuill honest men fall into horrible sinnes For want of this armour come such disputes with Satan which simple soules vse not being able to discerne which is the true armour For want of this armour greene Christians and troubled consciences looking for their owne armour rather than the armour of God inwrap themselues in most dangerous labyrinths Now our armour must bee complete some haue a good heart but not a good life some haue a good life but not â—uch some faith in part this comes of want of knowledge if they know the word they pray not some pray but not with continuance To come to the armour marke it was said Put on now it is said Take the armour Wee see that here is no truce with vs and Satan as in ciuill warres but we must continually say as Iehu to Iâ—sabel What peace my soule with Satan We must not be secure Laish or carelesse Babylonians least that wee be preuented of the enemie It is good to see sinne rather by experience particular in our selues than for general knowledge in others Aske our
these words For that they trust not in God they declare both by neglecting the lawfull meanes and also in vsing vnlawfull meanes Some we see trust in friends some shoulder out as they thinke the crosse with their goods some fence themselues with authoritie others bathe and â—aste themselues in pleasures to put the euill day farre from them others make flesh their arme and others make the â—edge of gold their confidence and these men when they seeke for helpe at the Lord meane in their hearts to finde it in their friends good authoritie and pleasure howsoeuer for feare they dare not say this outwardly Againe here we are to obserue vnder what shelter we may harbour our selues in the showers of aduersitie euen vnder the protection of the Almightie And why Who so dwelleth in the secret of the most high shall abide in the shadow of the Almightie And here in effect is shewed that whosoeuer putteth his trust in God shall be preserued otherwise the Prophet his reason here had not been good Besides we see he pleadeth not by merite but sueth by faith teaching vs that if we come with like faith we may obtaine the like deliuerance It followeth in the Psalme vers 2. O my soule thou hast said vnto the Lord Thou art my Lord my weldoing extendeth not to thee In this conference with his soule Dauid setteth downe the reason more at large why he trusteth in God that he will preserue him first he acknowledgeth his owne vnworthinesse secondly he giueth himselfe to the Saints Thou hast said vnto the Lord. Here he confesseth that whatsoeuer good thing he had he receiued it of the Lord. And this he doth not barely or barrenly with his lips from the teeth outward but vnfainedly in his soule also from the heart inward and in that he passeth from the conference with his soule to speake vnto the Lord he sheweth that God knoweth how his soule lieth not and that he did behold the sinceritie and simplicitie of his heart herein So that he dealeth not before men alone or with his lips but with God also and trauaileth with his owne soule wherein he cleereth himselfe of hypocrisie and by his owne practise conuinceth and condemneth those kinde of men who say one thing with their lips and meane another thing in their hearts Wherefore we are to learne that in our prayers we deale not with men but with God We must not so much labour for a set order of words as for a well ordered heart and we must not vse these words as before men alone with our lips but in our soules and in the presence of God to wit Lord thou hast redeemed me Lord thou hast saued me and I say to my soule that it should acknowledge thee to be my Lord my Redeemer and my Sauiour and therefore should vse all things to thy glorie Thou art my Lord my soule O Lord hath tasted of thy goodnesse and by good proofe I finde that thou doest gouerne me My weldoing extendeth not to thee oh what shall I render vnto thee my God for all thy benefits towards me what shall I repay alas I can doe thee no good for mine imperfect goodnesse cannot pleasure thee who art most perfect and goodnesse it selfe my weldoing can doe thee no good my wickednesse can doe thee no harme I receiue all good from thee but no good can I returne to thee wherfore I acknowledge thee to be most rich and my selfe to be most beggerly in weldoing so farre off is it that thou standest in any neede of me Wherefore I will ioyne my selfe to thy people that whatsoeuer I haue they may profit by it and whatsoeuer they haue I may profit by it seeing the things that I haue receiued must bee put out to loane to gaine some comfort to others whatsoeuer others haue they haue not for their priuate vse but that by them as by pipes and conduites they liberally should be conueied vnto me also Wherefore in this straine wee are taught that if wee be the children of God wee must ioyne our selues in a holy league to his people and by mutuall participation of the gifts of God wee must testifie each to other that wee be of the number and communion of Saints and this is an vndoubted badge and cognisance of him that loueth God if he also loueth them that are begotten of God Wherefore if wee doe professe our selues to bee of God and to worship him then must we ioyne our selues to the Church of God which with vs doth worship God And this must we doe of necessitie for it is a branch of our beleefe that there is a communion of Saints in the Church and if we beleeue that there is a God we must also beleeue that there is a remnant of people vnto whom God reuealeth himselfe and communicateth his mercies in whom we must haue al our delight with whom we must communicate according to the measure of grace giuen vnto euery one of vs. But to the Saints that are in the earth and to the excellent all my delight is in them The Papists could abide no Saints but them which are in heauen which argueth that they liue in a kingdome of darknes and erre not knowing the Scriptures nor the power of God for if they were but meanly conuersant in the Scriptures in the holy Epistles they should finde almost in euery Epistle mention made of the Saints who are thereunto called in Iesus Christ through whom they are sanctified by the holy Ghost And marke he calleth them excellent Some thinke rich men to be excellent some thinke learned men to be excellent some count men in authoritie so to be but here wee are taught that those men are excellent which are sanctified with God his graces True it is that learning wisedome authoritie honour gold and credit are the excellent gifts of God in their kinde and yet haue they not true excellencie in themselues for they make not the possessors of themselues excellent because the wicked may haue them as well as the good and these things we see for the most part are as they are that haue them For if the good man haue them he vseth them reuerentely moderatly thankfully he applieth them â—o good vses and so maketh them serue to the furtherance of good purposes Againe if an euill man haue them he vnreuerently vsurpeth them immoderatly vseth them and vnthankfully is puffed vp with them he turneth them to euill vses and by them promoteth ill causes Wherefore this excellencie which is the fruite of God his spirit is in it selfe only good and this indeed maketh men truly excellent Some say the Prophet meaneth that seeing he cannot doe good to God he will deserue well of his Saints but this is but one part of his meaning so that he meaneth this and somewhat more that is that he will delight in them and that not only to doe them good but also to receiue good from them as may appeare
other doctrine Good things cannot long find entertainement in our corruptions vnlesse the holy ghost hath changed vs from our old delights to conceiue pleasure in these things Where loue is there is no lack in pleasure there is no paine and when we finde the pearle of price which passeth all vnderstanding we will sell all our former delights and depart from our vaine pleasures to purchase this It is a continuall ioy that worketh a conscience to vse the meanes of any thing it is an abounding delight that auoydeth and fenceth off all wearisomnes in good things wherefore the holy Ghost saith Be yee filled with the Spirit and in another place Let the word of God dwell in you plenteously In which place we are to gather that there is in vs sometime an emptinesse of the Spirit and a scantnesse of the power of the holy ghost the spirit of God is not so mightie in operation grace is not so plentifull the word is not so powerful in vs and from hence commeth our momentarie ioy and transitorie gladnes And my tongue reioyceth That which in truth is inward will in time shewe it selfe outward as wee may see in these holy affections of the man of God The Prophet himselfe confirmeth this in another place Psalm 116. 10. I beleeued therefore did I speake which the Apostle repeateth in the person of the whole Church 2. Cor. 4. 13. because we haue the same spirit of faith according as it is written I beleeued and therefore haue I spoken We also beleeue and therefore we speake And Rom. 10. 10. it is saide With the heart man beleeueth vnto righteousnesse and with the tongue man confesseth to saluation and sure it is that of the abundance of the ioy of the heart the mouth reioyceth as coÌ„trariwise of the abundance of the griefe of the heart although there may be for a while an inward deuouring binding and suppressing of sorrow yet it will in time breake forth and wee shall euen rore for disquietnes of minde and cannot hold long vntill we haue eased our hearts with some outward complaint For we see if a man haue a through griefe how it consumeth him vnlesse he vtter it Againe if a man hath conceiued a true ioy how he longeth how hee is rauished how hee trauaileth vntill he hath brought it forth If then in any good measure we feele the ioy of the spirit the tongue will be at commaundement to vtter it Wherefore we are to try our selues and examine our hearts whether we heare reade pray or sing with this grace in our hearts with this ioy in our spirits with this comfort of conscience let vs lament considering how singing and spirituall reioycing is decayed how great a stranger the word is with vs what little delight and alacritie we haue in holy and religious exercises and let vs accuse our selues that therefore our tongues cleaue to the rough roofe of our mouth because our hearts are lockt vp in securitie which vndoubtedly is so open to all men that there is no man but bewaileth his want of inward ioy Many indeed as hypocrites can blow and bellow outwardly who make no melodie in their hearts who sing not in grace who haue not the sweete and naturall voyce which commeth from a well affected and right ordered minde either ioyfully shewing a godly digested mirth or dolefully breathing out into the passions of an exercised minde My flesh also doth rest in hope See his godly ioy made him haue a securitie in his flesh It is our naturally infirmitie that wee haue a trembling of the flesh which hindereth in vs many good actions as may be seene in our thoughts suspecting of dangers scarefull imaginations and wandring conceits forecasting this euill and that euill to the great disturbing and disordering of the peace of our minds all the which excessiue feares were in this man of God wisely corrected though not vtterly remoued but suppressed in him by faith Whereof commeth then our carnall and immoderate feares in dangers but of want of faith This our Sauiour Christ teacheth his disciples at what time they were with him being asleepe in a tempest on the seas when they through vnbeliefe feared his diuinitie to haue slept with his humanitie where he saith vnto them O yee little faith why doe you not beleeue Heere wee see hee rebuketh their excessiue feare which thing hee also doth almost in the same manner When they carnally feared him to haue been a spirit as he walked on the seas they were not throughly perswaded that God was their portion their inheritance and watched ouer them for if they had they would haue corrected these fleshly and immoderate feaâ—â—s that they should not haue hindred their holy meditations of God his powerful prouidence nor their prayers for his gratious assistance nor any other good exercises of their mindes Thus we see how the sure perswasion of God to be his inheritance his mainteiner both in soule and body his reacher both by day and by night both by his word and his spirit made the man of God secure both in soule and body And what caused this partly that which wee spake of before partly that which followeth for thou wilt â—ot leaue my soule in the graue neither wilt thou suffer thine holy one to see corruption so that the promises already tasted of and the sure expectation to haue the good worke begunne to bee finished in him made him rest in hope and hauing God his cause in hand he saw how the Lord would not onely watch ouer him for his present estate but also would guide him to immortalitie Behold how his inward assurance wrought an outward safetie wherby wee plainely see that where there is a want of this comfort and faith in the soule there is a want of peace and securitie in the body It is our vnbeliefe then that hatcheth and nourisheth wandring thoughts and filleth our braine with suspitious phantasies and fruitlesse illusions dreaming of dangers where there are none and imagining mountaines where scarsely are molehils Let vs then strengthen our faith and certifie our soules that our flesh shall stand before God which will so worke in vs that neither flesh and blood shall weigh vs downe with securitie in time of prosperitie nor ouerlode vs with desperate terrours in time of aduersitie Neither as we said must we thinke Dauid to be a senselesse Stoick as feeling no troubles but that by the power of God he was in trouble a triumphant conquerour and in all these dangers through faith more than a victorer For as God reserueth his vnspeakeable ioyes for his children in vntolerable agonies so he neuer armeth them strongly but he prepareth them a field wherethey must fight stoutly Oh that this heauenly ioy were in vs more aboundantly and of moe men more frequented then should not the small remnant that now alwayes vse it be counted and called precisians then should wee giue more liuely testimonies of our effectuall faith to
To him will I looke that is of a contrite spirit and trembleth at my words Those that are afflicted are either such as are instructed before both whence their affliction cometh and to what ende they are sent or else they are such as are ignorant and know nothing hereof They that are ignorant when they see themselues so punished they are driuen into great streights they looke onely vpon the curse of God they neuer consider the appertinances thereof and that the cause thereof is the transgression of Gods law and that it is sinne for which God is angry and that which hee punisheth in them vpon which their blindnes they attribute the cause of their paine either to Witches or to naturall causes or fortune or some such thing and hereupon to be released of their griefe they goe and runne and ride to wise men as they call them to Witches yea oftentimes to the Diuell himselfe and vse all vnlawfull meanes that they can deuise But for these what remedie is there surely euen first to consider that their afflictions are sent from God Secondly to enquire at his word the cause that moued the Lord to lay them vpon them The Lord no doubt will answere them out of his word that it was sinne Thirdly the end which the Lord hath set downe which is to humble vs. Now if wee consider that the Lord hath sent it that sinne was the cause thereof and wee bee truly humbled because of our sinnes then may wee bee bold to seeke to the waters of comfort and drinke freely of the water of life which our Sauiour hath promised to all that come vnto him to be refreshed They which are instructed both whence affliction commeth and wherefore and to what end they commonly are very sory and do earnestly repent them and although they are something troubled because before they were neuer sufficiently humbled yet are they not dismaid they haue the stay in themselues they hold it as most certaine that their God as he is all wisedome and therefore knoweth all things that are best so hee is infinite in mercie and putteth vpon him the affection of a father to those that feare him and giueth nothing to his children but those things which may be best for them and therefore they know he scourgeth as a father or beateth as a schoolemaster and no tender father or wise schoolemaster will correct the child with beating when words may serue so that they knowe the Lord was euen to take his rod in hand before hee could renew them and hereby hee meaneth to fine them that they may come out of afflictions as fined gold whom the Lord will make vessels to eternall glorie That which is set downe here of the afflictions of Iosephs brethren wee may tearme more rightly by the name of scaring than of punishment and affliction for they were but put in feare onely and though they were put in ward it was but for a very small time and wee reade of no correction that was laid vpon them no it appeareth by Iosephs affection to them who could not abstaine but was faine often to burst forth into teares when he had gone from them that he so tendred them as his brethren when by the wisedome of the spirit of God hee made a shewe as though hee would deale very hardly with them yet this fearing and searing of them it humbled them and draue them to confesse and to say one to another we haue vtterly sinned against our brother in that wee saw the anguish of his soule when hee besought vs and wee would not heare him therefore is this trouble come vpon vs. And here we see how they confessed their fault when they were scared before they â—eit any punishment vpon them which may be an argument that it was a true humbling from the heart with a griefe not of the punishment for there was yet none laid vpon them but of their sinnes which then they brought into their remembrance and it lay as a burthen vpon their conscience that they euen saw Gods iudgements readie to giue sentence of condemnation against them except they preuented him by speedie repentance Whereas if it had been done and had been in time of affliction that they had been so humbled it had been hard to say whether it had been done truely or dissemblingly with a feeling of their sinnes or the greatnes of their griefe which they sustained as is said before Thus we may learne that the Lord God doth not onely to humble vs before his Maiestie set forth the law vnto vs and preach vnto vs the threatnings thereof and then if they take no place amongst vs he laieth his rods and scourges vpon our backs but commonly of his infinite wisedome and mercie before hee afflicteth betweene the preaching of the law and affliction he scareth vs he shaketh the rod of correction ouer vs and before he punisheth hee sheweth tokens of displeasure and that wee haue prouoked him to anger wherefore we haue experience of his great mercie in this land amongst vs at this day We haue had the law preached vnto vs loe these twentie yeeres but where is any humbling any confessing of sinnes before the Lord nay wee neglect the word and haue it in contempt amongst vs wee euen loath the bread of the Lord which is of power to worke saluation to all that by faith shall feede thereon we preferre our pleasures before the keeping of the Lordes Sabbaths wee esteeme of the Lord himselfe who hath made vs of nothing bought vs with a price euen his owne blood and who one day will call all before him to iudgement as nothing we come to pray to him with lesse reuerence than to miserable men our lips say some prayers vnto God but our hearts haue some other Gods namely our belly or our goods wherein we wholy delight and in whom wee onely trust And indeed it is lamentable that prayers are saide of a number to keepe a custome and a fashion euen mocking of God and deceiuing our own soules Will the Lord suffer this Is the sacrifice acceptable that commeth not from an humbled and prepared heart no hee will not accept it All these abominations are in the land and may not the Lord haue good cause to visit amongst vs nay to come euen in iudgement against vs And yet see the vnspeakable mercie and the long suffering and the exceeding loue of God towards vs who hath for borne his rods thus long and yet destroieth vs not but before his beesome of destruction shall come to sweepe vs away hee sheweth vs foretokens of his displeasure he now beginneth to scare vs to see if yet by this meanes he may humble vs and so preserue vs from those plagues and iudgements which hee is presently purposed to bring vpon all the vngodly of the earth But how doth the Lord scare vs and what whips be they wherewith he meaneth to scourge They are many and we cannot see them all
and beginne at the least some care of our profession in vs. And to deliuer you from further suspense of minde and musing with your selues what this thing should bee it is the comfortable doctrine of Christ crucified and ioyfull tidings of the passion of Christ whereof because I know none that haue gone with a through stitch in this matter but either if they wrote soundly they did it more sparingly than so excellent an argument doth deserue or if any haue laboured more largely they haue done it more corruptly than the historie of the Gospell will permit them by the grace of God I haue purposed and by the blessing of God I shall performe to write of this matter more at large Now for a preface or preparation hereunto we haue made choise of that holy protestation of Paul Galath 6. 14. But be it farre from mee that I should reioyce but in the crosse of our Lord Iesus Christ whereby the world is crucified vnto mee and I vnto the world 15. For in Christ Iesus neither circumcision auaileth any thing nor vncircumcision but a new creature 16. And as many as walke according to this rule peace shall be vpon them and mercie and vpon the Israel of God The Apostle hauing written against such corrupt teachers and false Prophets as after he had preached the libertie of the Gospell laboured to bring in againe the politique gouernment of the Iewish ceremonies and to intermingle the beggerly rudiments of the law with the glorious profession of the Gospell and hauing declared alreadie that the firme faith of Christians needeth not the painted pompe of ceremonies sheweth in the two verses immediatly going before these that these false Apostles and bold Doctors of circumcision kept no good course both for that they sought to auoide trouble and persecution because being a menstruous people and monstrous companie of Christians and Iewes they might bee safe on both sides and hurt of neither part as also for that they carnally sought their owne glorie credit and estimation by boasting themselues of the solemne troupe and notable number of disciples whom they schooled and trained after them in their profession Now in this place Paul opposing his sincere ministerie to their carnall gospelling and the pure faith of Christians to the impure reliques of the Iewes saith with a bold emphasis and godly protestation But be it farre from me that I should reioyce but in the crosse of our Lord Iesus Christ c. As if he should say God forbid that I should reioice in any thing sauing in this that I know by the crosse of Christ the forgiuenes of my sins that his righteousnes is imputed vnto me that mine iniquities are nailed on his crosse and buried in his death so that I am not hencefoorth so much tempted to the things of this world neither make I any great matter how basely soeuer the world accounteth of mee For why I know it is not materiall whether we be circumcised or vncircumcised for that I neither finde benefit in being circumcised neither any hurt in being vncircumcised but herein I haue comfort and matter of reioycing in that I am become a new creature in Christ and am freed from all other shewes of Iewish pompe And this I dare boldly affirme that this cause of reioycing is not to me alone but to all other faithfull Ministers teaching and all other godly people willingly and diligently embracing this doctrine of the crosse of Christ. Briefly then we see in these principals first that the crosse of Christ being neuer so obscure is more to be ioyed in than al shewes of ceremonies be they neuer so glorious because it worketh in vs these excellent effects which the other can neuer doe it crucifieth vs to this world and maketh vs to become newe creatures Lastly it is shewed that this is no variable or particular doctrine but generall no priuate passion of Paul but a common ioy to all Ministers and not to Ministers alone but to all the whole Israel and companie of professors that haue their ioy either in soundly teaching or in sincerely learning of Christ crucified so that all shall haue the ioy which Paul enioyed if they will keepe the rule which Paul obserued by which duties both of Pastors people is insinuated that whosoeuer shal wilfully forsake or spitefully reiect this doctrin he is neither of the number of true Ministers nor any member of the true Israelites And if wee shall more deeply consider how many and how great the crosses of Christ were for vs and therewithall shall marke how vnfaithfully they be though of the most part of professors◠if we shall see the little meditation of them the slender thankfulnes for them the small fruites of mortification in being crucified to the world the fewe tokens of sanctification in becomming new creatures which comeby them wee shall easily graunt the necessitie of this doctrine to bee taught and comfort of it to be learned especially seeing in the old age of the Gospell we haue so fewe true reioicers in Christ crucified so many enemies of the crosse of Christ both amōg them that be teachers and them that are taught As for the enemies of Christ his crosse they be either professed enemies or not heartie friends the professed enemies are either such as be without all religion or such as are seduced by a false religion they without religion are Atheists Epicures worldlings vnto whom Christ crucified is a laughing stocke and a matter of scoffing in that Christ is ridiculous in their eyes and absurd in their iudgement those that are corruptly seduced that I omit Turkes and Iewes are either superstitious Papists or erroneous Heretikes The superstitious Papists notwithstanding their woodden crosse and painted banners and for all their Passion Sundaies good Fridaies are the greatest enemies to the passion and crosse of Christ. For wofull experience hath taught that these foolish deuices of mē hauing but once crept ouer the threshold into the doores of the Church did thrust out with the lorhsomnes of their presence the holie ordinances of God in that when men could not brooke the crosses and afflictions which are incident to true Christians they would inuent for a further ease a crosse of wood and when they were wearie of hearing their filthy sinnes laid open to bring them to Christ they prouided for that in stead of preaching they had Masse singing Wherefore it may truly be said of superstitious ceremonies and Christian religion as the Heathen man reporteth of the Hedgehog and the Satyre who entertaining the Hedgehog which he had found for his guest was so prickt with his thornie brissels as he was constrained to goe out of his house A very ill guest displacing his hoste a perilous tenant dispossessing his landlord Howbeit we know that these superstitious worshippers pretended a very great deuotion to Christ on their Passion Sunday in a solemne making of sepulchers in chaunting diuers songs sometime in Pilates
reioyce in any but in Christ crucified because he can present me blamelesse before God his iudgement seate hee hath nailed my sinnes to his crosse he is the immaculate Lambe that was sacrificed for me and will present me as cleare without spot before his father as euer I was created Wherefore Paul knowing the crosse of Christ able to performe all these things good cause there was why he then and we now attaining in some measure to the like knowledge should reioyce in Christ crucified by whoÌ„ we become crucified to the world First we are to note that they that with delight lye in sinne or haue no desire to come out of sinne cannot reioyce in the crosse of Christ. For if thou be filthie and wilt be filthie still in thy flesh how darest thou presume to reioyce in the scourged and torne flesh of Iesus Christ Canst thou ô miser still like and loue this world so much when thou doest more prick and pearce Christ with thy sinnes than euer he was pricked with thornes and nailes or can the thornes of Christ crucified be pretious to thee when the thornes of worldly cares doe so delight and choke thee How canst thou still boyle in thine anger when thou doest remember how mildly Christ crucified suffered the bitter anger of his father for thee Doest thou looke for great matters in this world considering Christ to bee borne for thee so basely to liue so poorely and to dye for thee so painfully Surely thou maist appertaine to Christ in secret election but thy sinnes thus with delight raigning in thee thou hast no assurance of Christ by thy walking Well on the contrarie doest thou thou poore sinner feele the lusts of thy flesh loathsome vnto thee that thou euen quakest to remember the place the time the occasion where sinne ouertooke thee and feelest more terrour to thinke of them than euer thou felâ—st pleasure in doing of them then for thy comfort remember thy sinnes are pardoned the pretious flesh of Christ was torne for thee and that thou seeing the wrath of God due to thy defiled flesh shalt receiue mercie because the crucified flesh of Christ doth acquite the filthines of thy flesh and the punishment due vnto it Againe doth the world begin to be vile in thine eyes and thou art ashamed that thine heart hath been so long set on things below the thornie cares doe now pricke and wound thine heart with sorrow then remember the head of Christ was planted with thornes and Christ for thee despised the world his hands and feete for thee being nailed his side pearced his whole body for thee being crucified Art thou angry with thy selfe that thou hast been so much giuen to anger and canst willingly take iudgement of thy selfe because thou hast abused God his presence and defiled his holy house in comming thither with an angrie heart then remember how Christ for thee sustained the anger of God his wrath to take from thee the imputation of thine anger Canst thou not be content to bee a worme of men and as it were troden on thinkest thou more vilely of thy selfe than of any other art thou now afraid of hypocrisie and feelest thy selfe troubled that thou didst not more earnestly seeke God and neuer didst so much desire the fauour of men as now thou desirest the fauour of God and thinkest it a great mercie to haue one foote in the earth then remember how vile Christ was to make thee pretious to God consider how he was the seruant of all a reproofe of men a worme and not a man troden downe euen of the worst kinde of men that he might free thee from thy vaineglory and secret pride Art thou grieued that thou hast presumed on the mercie of God and doest thou now thinke no more nor so much to be in thee as in other men and that thou art not a sinner alone but a sinner vily infected not resting thy selfe in any opinion of a ciuill life Art thou now as deepely plunged in despaire as before thou wast puft vp with presumption call to minde that Christ was not only reiected of men but of God to bring thee in fauour both with God and men and that he was trobled when he said Father if it bee thy will let this cup passe from mee remember how he laboured in a sweate and agonie not in a cold sweate but so as the warme blood was faine to runne out of their veines behold how hee was hanged betweene heauen earth as spued out of the one and accursed in the other and suffered the heauines of his soule to free thee from presumption by his mightie humilitie to helpe thee from desperation by his painefull crosse To be briefe there are two kinds of men that cannot reioyce in this crosse of Christ the one because they haue an opinion of their own righteousnes the other because they are senselesse for the securitie of their sinnes For the one because the feeling of the sore causeth vs to make much of the salue and the sense of sinne worketh a ioy in the deliuerance from sinne it is sure they cannot reioyce in the forgiuenes of sinne that neuer could lament for the guiltines and grieuousnes of sinne which are the cause of Christ his death Wherefore our Sauiour Christ Luk. 22. seeing certaine women following him with lamentation and mourning that so good a man so innocently should be put to death saith to them weepe rather ô daughters of Ierusalem for your sinnes teaching them that their most speciall cause of weeping was their owne iniquitie which was the cause why now he should suffer death Now then because we are ignorant many see not their sinnes and for that cause cannot mourne for them For they need no ioy that feele no sorrow they neede no comfort that tast no griefe they neede no release that are in no bands and none can truly reioice in the crosse of Christ but they that see their sinnes haue crucified Christ. Wherefore to helpe our blindnes in seeing and numbnes in feeling sinne wee must come to the law of God and to the iudgements of God there with adioyned Why cannot men come to the sight of their sinnes because they know not the lawe Why haue not men a sense of their sinne because they consider not the threatning of the law So that the remedie to make vs see sinne is the knowledge of the law the remedie to make vs feele sinne is the sense of the iudgements of God threatned in the law And why cannot the Papists reioyce in Christ but imagine other histories is it not because they haue imagined a coloured perswasion of the law thinking that the law may bee kept of man measuring the interpretation of the lawe and the obseruation thereof by grosse sinnes and not otherwise as did the Pharisies counting all the spirituall interpretation of the commandements but good counsels not necessarie precepts So that they not seeing the law spirituall nor
that they should rather reioyce that Christ Iesus was crucified than that their foreskin was either cut or not cut Againe by circumcision in this place the Apostle meaneth all other ceremonies putting part for the whole whereby he would shew that no ceremonies whatsoeuer no not circumcision whereof their Doctors so much vaunted themselues could do any thing to a new creature Now if Moses his ceremonies which in their time and place had some authoritie from God were not auaileable hereunto then mans traditions which at no time nor in any place are in season or credit in that they neuer were authorised by the Lord can neither be meanes nor fruites neither causes nor effects of regeneration If then the Iewes were deceiued with their ceremonies as the Papists were by their traditions what shall we thinke of our traditions for if the Lord would not suffer his owne ordinances which for their time were lawfull then hee will neuer suffer traditions which were neuer his but mans What shall we then say wee haue pompous Papists and politike Protestants Aske the Papists if they reioyce in the crosse of Christ and if they be new creatures they say they be so and they shew it in their crosses altars holidaies mètallish gods banners roodes resurrrection in finger crosses in crosses at their lying downe in crosses at their rising vp in their oyle salt wafercakes pannes ashes and such like Heere is their reioycing Well suppose wee had to deale with the more learned Papists the Iewes did not only now reioyce in their ceremonies and circumcision but they thought it good policie to retaine these things with the preaching of the Gospell and our more subtill Papists will confesse that their traditions are not specially and only to be reioyced in but they will haue them mingled with the Gospell as necessarie helps and furtherances thereof But in what order soeuer they are placed of them Paul here remembreth them to make nothing for a new creature And as in ciuill matters fooles to auoide one extreame runne into another some seeing the superstitions of these men and that popish religion is more ceremonious than the Iewish religion straight affirme that neither Baptisme nor want of Baptisme neither receiuing of the Sacrament nor want of it neither hearing nor not hearing praying nor not praying is auaileable to a new creature And these Anabaptists and hereticall familie of the doctrine of loue so farre reiect holidaies that they take away the Lords day also and as vnder the pretence of the Gospell they take away the set dayes of fasting which were to the Iewes they reiect fasting altogether and wholy relinquish that exercise vnlesse they maintaine a Sabbath in resting from sinne and continue the fasting in fasting from sinne Thus we see how we sayle betweene two rocks and betweene two flats and therefore neede the sterne of God his spirit and gouernment of the word to sayle aright Wee must not thinke that the Apostle in speaking of a new creature excludeth but rather includeth the meanes to come to this new creature For both our Sauiour Christ and the Apostles teach as well by practise as by precept that we must heare the word offer vp our prayers receiue the sacraments reuerence true discipline First our Sauiour Christ exhorteth vs to search the Scriptures which testifie of him and commandeth them that haue eares to heare speaking most sharply euen against them that heare not fruitefully Paul 1. Thess. 5. forewarneth vs not to quench the Spirit nor to despise prophecying And 1. Pet. 2. 2. the Apostle exhorteth the Iewes as newe borne babes to desire the sincere milke of the word As for prayer besides that our Sauiour Christ did commend the vse of it to his disciples he also prescribed them and vs a forme of prayer whereby we might leuell our requests And Paul often stirreth vp the Churches vnto whom he wrote continually to frequent this exercise Of the Sacraments the Apostle speaketh plentifully 2. Corinth 10. 2. Cor. 11. 2. Cor. 15. as also of discipline 1. Cor. 4. 2. Cor. 5. 2. Cor. 10. And although the Apostles abrogated the Iewish Sabbath yet they substituted the Lords day Act. 20. 1. Corinth 16 Reuel 2. And albeit we haue not a prescript time of fasting as had the Iewes yet we know Christ told his disciples that there was a time to fast in as then the Bridegroome should be taken from them the Apostles in their election and instituting of Preachers fasted So that we affirme nothing to helpe to true ioy but a new creature and the meanes to a new creature It remaineth And as many as walke according to this rule peace shall be vpon them and mercie and vpon the Israel of God That the Apostle might shew that this was no speciall prerogatiue to himselfe alone but a benefit common to all not a worke of supererogation in him but a dutie required of others he saith As many c. As if he should say Let no man looke to haue peace in his conscience and mercie at the hands of God vnlesse he can thus reioyce in the crosse of Christ. And by the way obserue this marke of a faithfull Teacher he laâ—eth not any charge vpon others vntill he had applied it to himselfe and from his owne practise he aduiseth vs. The word which he here vseth is a rule whereby he noteth such a thing as a Christian man cannot well want being a chiefe instrument which worketh in vs mortification and sanctification He termeth it not a good counsell or a good aduice which we may take vp and lay downe at our pleasure which if we could doe it were well if we doe it not it is no great matter as the Papists account of the spirituall interpretation of the Law which our Sauiour Christ vseth Matth. 5. For Poperie which is no better than countrie Diuinitie thinketh it were a good thing if we could liue so carefully but it shaketh off this thing as a charge and wil not acknowledge it to be a rule wherewith they stand bound before the Lord. A rule we know is commonly vsed in building leuelling or framing whereby one thing is made fit for another and therefore vsuall to Carpenters Masons Geometers or such who measure all things by square and compasse Now because there is a glorious building in the word and a man needeth continually to be built vp in Iesus Christ to haue his affections leuelled his heart framed to faith and obedience the Apostle borroweth this word rule But what is this rule Be it farre from me that I should reioyce c. So that we must especially reioyce in our sinnes pardoned in the world crucified in our hearts bodies and soules renewed This is the rule of all And why Is it not rather an effect than a rule Yes but it is vsuall to put the name of the effect for the cause and the fruite for the meanes as we may see Iam. 1. 27 Pure religion and
vndefiled before God is to visit the fatherlesse that â—s the effect and fruite of true religion which God requireth with the hearing of his word is to visit the fatherlesse And Esai 58. 6. Is not this the fasting that I haue chosen to loose the bands of wickednes c. That is is not this the fruite of fasting which I haue chosen And so likewise is it meant of the Sabbath in the same place the fruite and effect whereof is to rest from sinne But why then doth the holy Ghost rather name the effect thaÌ„ the meanes the fruit thaÌ„ the cause Euen because though we haue the meanes and doe not vse them to effect it were altogether vnprofitable as we see many carnall professors who rest too long in the meanes but make no conscience to shew the effect of them What then Shall we so rest in the effects as with the Heretikes of our time we should contemne the meanes Shall we not eate and drinke because we liue not by bread onely but by euery word that proceedeth out of the word of God Shall we not build because vnlesse the Lord helpeth the builder buildeth but in vaine Nay as we confesse that the meanes without the effect are vnprofitable so we affirme that to come to the effect we must carefully vse the meanes Wherfore because the cause not producing it effect is nothing worth the effect is rather set down than the cause Let not a man separate those things which God hath ioyned together If we rest in our Sacraments as the Iewes in their Circumcision we shall neuer see the fruite of them If we keepe the Sabbath if we vse fasting vntill our bodies be made most lithe and labour not to become a new creature all is in vaine we separate those things which God hath ioyned together that is the fruite from the meanes Againe if on the other side we thinke now we must obey and not heare the word if it be all that God requireth to doe good and not to pray or that we can beleeue enough without the help of the sacraments we deceiue our selues with a false imagination of righteousnes and we make as great diuorcement on the other side of the meanes from the effect as before we make a separation of the effect from the meanes Aske now the Papists what is their rule and they will shew many meanes as the rule of Heremites of Dominican Friers of their Franciscan Monks of their Augustine Friers and such like Demaund of them what rules they haue of their effects they will say they are come out of the world to liue in monkerie they haue their shauings pilgrimages whipping of their owne bodies voluntarie and monasticall vowes traditions and such like But come to the other rabble who are worse than the beasts of Egypt forsaking the sweete land of Canaan and they will denie all meanes and brag they neuer so much of effects yet in pure effects they be most barren hypocrites If they were as wise as Salomon or as holy as Dauid or as zealous as Paul yet they might frequent the Temple and thinke it a blessing to be in Sion and reioyce in the companie of Christians But to leaue these let vs learne as much as we cast off the traditions of the Pharisies so much to put on the sweete yoke of Christ and let vs carefully vse the word and with the word ioyne prayer and to prayer adde practise vsing the sacraments and by them grow in faith that by faith we may increase in repentance and with the cause marrying the effect and from the fruite neuer diuorce the meanes because God is neither pleased with our fruitlesse ceremonies if we rest in the meanes neither with our holy hypocrisie if we refuse his ordinance This rule the Apostle saith is both for the preachers and for the people for preachers because he opposed this rule against the rule of certaine false teachers for the people in that he nameth them here the Israel of God By this word peace he meaneth the fauour of God or the good successe in our enterprises by mercie he vnderstandeth the goodnes of God in pardoning our sinnes and relieuing of our infirmities First it is probable that he speaketh of these things to Teachers as well to discourage the false teachers as to embolden the pure Preachers of the Gospell against all the glorious assaults of their aduersaries Againe because the preachers of the word haue taken vpon them the guiding and gouernment of the people as well in life as in doctrine and in good example to goe in and out before them he preuenteth the subtiltie of Sathan who might by the euill slanders of the false Apostles mooue these men to some remission in their calling And to put away this temptation the Apostle Paul putteth them in minde of this rule and propounding here a promise he encourageth them notwithstanding their persecutions against all attempts of men and assureth them of God his mercifull protection This promise of the fauour of God to his faithfull Ministers is not only in this place but vsed elsewhere of the holy Ghost as Deuter. 33. 11. Moses the man of God blessing the tribes of Israell saith thus of Leui the Priest of the Lord Blesse ô Lord his substance and accept the worke of his hands smite thorough the loines of them that rise against him and of them that hate him that they rise not againe Thus he comforteth Leui shewing that his ministerie should not be contemned without reuengement And Zachary 3. 1. 2. it is said And he shewed me Iehoshua the hie Priest standing before the Angell of the Lord and Sathan standing at his right hand to resist him and the Lord said vnto Sathan the Lord reproue thee ô Sathan euen the Lord that hath chosen Ierusalem reproue thee Where we see that where God his true Ministers are there is a strife with Satan who is readie for them but yet they are before the Angell that is Christ who will smite the proud force of Sathan that he shall not be able to withstand vs. And Christ sheweth that he hath a common ministerie in and with his preaching by them beseeching some by them also threatning others and therefore as he hath giuen them gifts for his glory so he is armed with power to confound all that lift vp an high hand against them Hereupon he so much authoriseth his Apostles telling them whatsoeuer they bind on earth shall be bound in heauen and whatsoeuer they loose on earth shall be loosed in heauen Neither doth this or such like promises only concerne them which in euery point of doctrine and discipline are sound and without error but euen them also who holding carefully the foundation which is Christ Iesus through some infirmitie of iudgement build timber hay or stuble as wee may see 1. Cor. 3. Wherefore if a man preach that we are all condemned through sinne and that there is no saluation without Christ
your conscience to make the vse of them profitable to yourselfe in the particular practise thereof Vers. 16. I will delight in thy statutes and I will not forget thy word THus doing all these things carefully you shall surely neuer forget that which you learne for though you doe not remember euery thing yet God wil by his spirit cal so much especially into your remēbrance as is needful for you to know thē especīally when you haue most neede of it as in the houre of death and in the day of temptation but as you faile in all or in any of these so may you feare to faile in the truth of them Nicolas Bownde D. of diuinitie Preacher of Gods word at Norton in Suffolke PORTION 3. GIMEL Vers. 17. Be beneficiall vnto thy seruant that I may liue and keepe thy word THe Prophet desireth life where he teacheth why mē should desire to liue that is that they might keepe Gods word for life is common to them with beasts and plants and yet all desire to liue some for one ende some for another but Gods child maketh this the end that hee might keepe Gods word And in that he ioyneth these together hee signifieth that his life without it is no life as in the 4. part vers 11. where he counteth himselfe dead vnlesse he finde a readines to obey Gods will A widow liuing in pleasure is dead whilest she liueth and this is to be vnderstood of all that liue in any sinne And this if all they considered which are not ioyned to Christ it would amaze them for though this appeare not now yet at the last day it shall appeare This cannot be perswaded to the carnall man but to vs that haue the knowledge of God it ought to be certaine and we must trie our hearts whether this be our desire to liue that we may keepe Gods word Many men doe speake this and sing this yet fewe in heart doe this therefore if we be thus minded wee must shewe it by referring all our doings to Gods glory which we shall then do when we measure all our doings by the word Therefore Paul Rom. 4. and Phil 2. desireth not life but that he may be ioyned to Christ. All other religion is of no effect till this principall end be in our hearts for no man can haue two ends of his life as to come to preferment and to be saued but this must be onely the end that we might be ioyned to Christ. He desireth not to know but to keepe which presupposeth knowledge wee are here then prouoked to practise and not to rest in knowledge but to labour to doe that we know And this is the cause why they of the olde Testament desired longer life that they might finish that onely which they had to doe at such time as they felt some signes of Gods displeasure and had not sufficiently tasted of Gods fauour so we if we cannot finde assurance of the forgiuenes of sinnes then let vs desire to liue but when we are come to this that with Paul we can say I haue finished my course with ioy then will the children of God be readie to dye Many there be that haue neither care of life nor death and although they feele and see signes of Gods displeasure yet they are not moued but the children of God knowe that it is better to be a liuing dogge than a dead lyon And seeing by their euill life they haue dishonoured God they would be ioyfull to purchase some praise to him by their holy conuersation He knoweth his great vnhabilitie to doe good and therefore desireth it of God It is not in our choyse to doe good or cuill for then this prayer had been in vaine hee knew that this was not in him to keepe Gods word and therefore in the next verse he desireth that his eyes might be opened wher he acknowledgeth that he had not so much as the knowledge of Gods word in himselfe therefore he was far from yeelding such obedience therevnto as the Lord requireth He desireth now to vnderstand which goeth before practise and is lesser than it and yet it is the meanes to come to practise And if we cannot vnderstand it without special grace then much lesse can we practise it Many of vs in iudgement doe hate Papists yet in practise we are such seeing wee doe many things without prayer and the knowledge of Gods word Knowledge goeth before practise and therefore many in vaine doe say that they keepe the word when they labour not to know it Vers. 18. Open mine eyes that I may see the wonders of thy Law IN the former verse hee shewed that hee could not keepe the word without Gods grace now he sheweth that he cannot know it vnlesse the Lord open our eyes this is the want that is in all men but flesh and blood shall not reueale this and Paul saith that it was hid from the Princes of the world which must serue to humble all flesh and to stirre vs vp to pray to the Lord when we come to reade it otherwise wee shall reade and not vnderstand it because wonderfull things are contained therein therefore when wee see the wonderfulnes of this law this is one degree of profiting because the ignorant thinke they haue knowledge enough Dauid well instructed in the word yet made this prayer to teach vs that wee must goe daily forward for we know but by degrees and ignorance is mixed therewith therefore many continuing long fall in the end away which may teach vs to pray that he would not leade vs into this temptation that we should thinke we haue knowledge enough This is the cause why many fal into errors because that they resting in that which they haue conceiued in their owne braine and haue heard or learned of others in the meane while neuer looking to bee taught by Gods spirit when they see their teachers fall away then doe they fall away also because their ground is gone So many therefore as loue to abide stedfast in the truth and neuer to be remoued there from let them neuer rest neither in that they conceiue of themselues neither in the wordes and doctrine of men but let them alwaies by prayer craue that the Lord by his spirit may instruct them this if they doe the Lord will not turne them away emptie but will so season their hearts by his spirit that though a thousand fall away on the one side and ten thousand on the other yet shall they continue stedfast to the end The cause why we haue so great need to pray is set downe when hee calleth the things contained in the word wonders And surely if iniquitie be a mysterie as the Apostle calleth it then much more is the law of God Yet so it is not vnto al for the Prophet in this Psalme saith that the very entrance into Gods word giueth light to the simple And Psal. 88. when hee had called the
obedience because the Lord hath in former times executed his iudgements he will shew himselfe righteous still and therefore the Prophet gathereth that though the wicked bee not all presently punished yet they are all accursed and in time they shall be punished By erring hee meaneth not euery slip but the falling away from God Vers. 22. Remoue from me shame and contempt for I haue kept thy testimonies IN this confidence that the Lord will destroy the wicked hee assured himselfe that hee would defend him against those that set themselues against him The iudgements of God then haue these two effects first to humble him secondly to comfort him as portion 7. and 15 so that he feareth when his heart is broken hee also loueth when he receiueth hope of helpe in confidence whereof he maketh this prayer The vse of Gods iudgements vpon others must we make to ourselues first that we be brought to acknowledge our deserts and so feare and to behold his iustice that we may haue assurance of mercy This is hard to flesh and blood for some can be brought to reioyce at the destruction of others and cannot feare some when they are feared cannot receiue comfort But those which God hath ioyned together let vs not seperate therefore let vs make these vses of Gods iudgements His prayer is this Lord let not mine enemies which pursue an euill cause let them not haue their desire in bringing mee to contempt least whiles I labour to keepe thy Law and â—m become contemptible thy Lawe also should receiue some blot First here we see that it is no strange thing that they which keepe Gods CoÌ„mandements should be standred and therfore we must reforme our iudgement which is ready to condemne those of whom they heare an euill report Secondly seeing hee prayeth against contempt he sheweth that contempt is the greatest crosse that can come to the childreÌ„ of God for many could loose their goods which yet would be grieued for the losse of their name hee here prayeth so not onely because of that naturall cause which hee had but chiefely because his name was ioyned with the glory of God All the punishmteÌ„s of Christ did not so much grieue him as wheÌ„ he was reproched therfore the diuel chiefely goeth about this that when this coÌ„meth to passe that all speake euill of vs we might doubt whether our cause were good or no so fal away therfore the Prophet prayeth thus earnestly against it When we are brought to contempt for our deserts we ought not otherwise to be grieued than that God is dishonoured but when hee shall by this meanes bring vs to the knowledge of our sinnes then shall wee bee content to shame ourselues because thereby we shall glorifie God Vers. 23 Princes also did sit and speake against mee but thy seruant did meditate in thy statutes HE was thus abused euen by Princes these did speak against him eueÌ„ in iudgement whither he was drawne as a malefactor therefore he praieth thus earnestly against it We must then prepare ourselues for euill words not only of the coÌ„mon sort but also of the chiefest Dauid had coÌ„fort in Gods statutes When we are thus dealt with rightfully then let vs be humbled but if in a good cause we be thus dealt with then let vs take heed for the diuel wil goe about either to make vs vse vnlawfull shifts meanes as to reuenge to lie or to contend by our owne wit and policie and to flatter and confesse that to bee a fault which is none or els altogether to despaire of helpe or to be carelesse of our calling and to cast it off that thereby he may haue more aduantage for he will make vs wearie of wel doing by trouble therfore many are ouercome thereby The helpe against al these is Gods word for that will assure vs that our cause is good and that God will helpe vs therein Vers. 24. Also thy testimonies are my delight and my counsellours BY this meanes had hee help by the Word by making it his delight and counsellour for this the diuell in trouble will goe about to bring men to their wittes end or else to breake their hearts and make them faint and a wounded spirit who can beare He put not away craft with craft but made the commadements his counsellours whereby hee first learned wisdome then good meanes to withstand the wicked Hereby then we shall not onely haue wisedome but also comfort we are not come yet to be called afore Princes yet who so will liue godly in Christ shall haue troubles though not alwaies in goods nor life nor banishment yet in reproch and contempt euen from thy wife thy seruants thy children thy neighbours c. The word teacheth that reproch is not without cause for when the wayes of a maÌ„ please the Lord the righteous shal be his friend the beasts of the field shall be at league with vs therefore there is some sin in vs which the Lord by this meanes would correct then let vs first looke to that and then seeke to the word that there we may find comfort wisdome to sustaine vs. For this is the cause that we are without comfort in our trouble because we meditate not in his statutes make them our counsellors If thou be Gods child and despisest lighter troubles hee will send greater till he haue broken thy heart but if thou belong not to God the curse shal be hid from thee thou shalt be eaten vp before thou be aware Thou must not striue with the diuels weapons as to requits euill for euill for fire is not quenched with fire but with water euill is not ouercome with euill but with good and therefore rough speeches must be ouercome with gentle and euer when thou art vncourteously dealt with then consider thine owne sinnes and labour to feele them and thy heart shall be brought downe for then shalt thou be brought to the presence of God who wil not suffer thee to be honoured because thou hast not honoured him c. yet consider that he doth but fatherly correct thee and therefore put thy trust in him Marke what wisdome he hath giuen to his children in the like troubles and then goe to him by prayer and lay open thy selfe to him with hope and faith and thou shalt haue comfort But if when the tentation commeth we cannot come to the word and to prayer that thereby we may finde comfort we haue not laid vp the word in our heart though we can say it all by heart therefore wee must turne a new leafe and learne after to lay vp the word in our heart PORTION 4. DALETH Vers. 25. My soule cleaueth to the dust quicken me according to thy word THe comfort and wisedome which he had was by vicissitude and change sometime comfort sometime sorrowe so Gods children finde this change both into ioye and sorrowe those know this that haue experience of it others knowe it
refuâ—â—th meates the wicked heart the word of God Wil the spice smel vnlesse it bâ— bruised and câ—n the Scripture be comfortable vnlesse it be meditated PORTION 8. CHETH Vers 49. Remember the promise made to thy seruant WHen he had said he would keepe Gods Law hee then prayed that he might doe it Secondly he had the promise for that hee prayed to teach vs to rule our prayers by Gods word Thirdly he sticketh to the promise of the Gospell not to the law Fourthly when he saith remember he doth not reproue the Lord of forgetfulnes but rather prayeth that he himselfe might be kept that he should not fall He had not any particular promise but applied the generall promises to himselfe This must serue to answere the diuell asking what promises we haue of saluation or forgiuenes of sinnes for we haue the promises that are made to the whole Church which we haue applied to our selues So did Abraham Genes 22. the woman of Canaan Matth. 15. Thy seruant the promises are made to vs not that wee should abuse them but thereby should become his seruants Wherein thou hast There is a time betweene the making and the fulfilling of the promise which God doth to trie whether wee will account of the promise and sticke vnto it By this it is manifest that faith feeling are not all one but that is faith which without feeling beleeueth for when feeling is theÌ„ it is an experimeÌ„tal faith Vers. 50. It is my comfort in my trouble for thy promise hath quickned me WHen he felt sweetnes in it then he was comforted for there is a changeable working in Gods children He sheweth the nature of faith which will neither be staied in vaine nor wicked things but all his delight was in the word where though he felt not full comfort yet he had so much as staied him This is contrarie to the men of the world which in their trouble will either seek delight in vaâ—ne things or in euil things This is the nature of faith to feele coÌ„fort then when they are at the point of death This shewetâ— that Gods childreÌ„ haue sometime comfort sometime none And this is true faith that can comfort vs when all meanes faile and when we haue them yet not to stay in them For a righteous man liueth by faith therfore when he feeleth Christ liue in him in forgiuing his sins renewing him giuing him hope of euerlasting life he liueth but if he cannot feele that then he is as a dead man Can we finde comfort delight in the word when we cannot finde comfort in any thing else this is a notable argumeÌ„t of faith And though we feele drowsines yet if we can by feare shake it off finde sweetnes in the word this is faith The word then and prayer are the chiefest comforts in troubles CoÌ„trarily when the word feareth vs because we feele sinne abound in vs and because we finde not that taste in the word which we ought as that the threatnings feare not the promises comfort not c. If I say we can then feare though we haue plentie of all outward things there be no outward occasion to feare this is an argument that we haue faith but if faith be caried with the time then it is no faith but is choked with prosperitie or aduersitie Vers. 51. The proud haue had me exceedingly in derision c. THe Prophet was in great distresse because of the reproches of the wicked as Psal. â—â— yet for all this he was staied by Gods law though their mocks were exceeding great that is often and in grieuous manner It is no new thing then that Gods children are had in derision and it is one of their sorest outward troubles as we see in our Sauiour Christ which heard this he saued others c. after which he cried My God c. and this was the last temptation therefore the greatest For if this come once into the minde that wee suffer for euill doing then will there bee no comfort The Heathen would doe any thing for their countrie yet would not lose their praise And this is the cause why wee see many fall to heresies because they cannot be in estimatioÌ„ as they would The greatnes of this temptation did not driue him from the law Psalm 37. Euery one will bee forward when others will speake well of him but fewe doe learne here with Dauid to doe well though they bee ill vsed And this did the diuel espie in the nature of men therfore he saith of Iob Hast thou not hedged him about c. Then let vs trie our selues whether such reproches will driue vs from our duties for if they doe all is not well but if thou see they doe not then take comfort and know that thou must approoue thy selfe to God and not to men which to doe is an argument of faith as in Samuel 1. Sam. 12. Dauid though his sinne was not knowne yet he crieth Against thee haue I sinned Then if thou canst be sorrowfull for thy secret sinnes though men speake neuer so wel of thee and neither wil nor can accuse thee thou hast saith Thus then briefly reproch and discredit amongst men must not driue vs from well doing neither must praise and credit among men make vs fauour our selues in our sinnes or take greater libertie to our selues He swarued not from God law but we see that if wee be mocked wee will mocke againe if we be reuiled we will reuile againe But Dauid would not so doe as wee see by his doings when Sheâ—â—i cursed â—â—m 2. Sam. 16. These are true notes of repentance when men can charge themselues more sore than others will and that they labour to approoue themselues to God which triâ—th the hearts The proud Faith maketh humble but infidelitie maketh proud Habac. 2. for by faith we know that we haue no goodnes are full of corruption disposed to euill and vnfit to goodnes and this humbleth But they that know not these are proud whatsoeuer they seeme to be Such are those that contemne the threatnings and will continue in their sinnes For faith in the commaundement humbleth and throweth vs downe and faith in the promises doth make vs with feare to waite vpon God and to bee humbled They are humble to their brethren which are humbled to God in their heart and they that are proude and contemne their brethren are not humbled in their heart For if they did see that the Lord had forgiuen infinite sinnes to them then would they forgiue a few to their brethren Secondly if they considered that whatsoeuer they haue they haue it for their brethrens profit then would they be humble to them Thirdly if they knewe that there is no difference but by grace then c. Can we not forgiue then are we proud Can wee not deuour iniuries then are wee proud For our owne sinnes being not forgiuen nor cared for therefore wee cannot forgiue others nor regard
them Humilitie is a true marke of Gods children and pride is a note of the wicked Vers. 52. I remembred thy iudgements of old O Lord and haue been comforted HE sheweth how hee was staied namely by looking into the iudgements of God against the wicked his deliuerance of the iust It is not then the good nature of men the wisedome c. that can comfort against reproches but rather make worse but it is the word that comforteth Thereby hee knewe that howsoeuer the wicked florished yet they should perish and howsoeuer the godly be afflicted yet they shall be rewarded Peter speaketh against these mockers in the last chapter of the second epistle The world shall perish in fire where he teacheth to answere them that it is as easie for God to destroy the world with fire as it was with water seeing hee hath spoken it So Dauid when hee was brought to say My God why hast thou forsaken mee then hee staied himselfe by this Our fathers trusted in thee So Psal. 67. I will remember thy workes of old So Psal. 119. part 15. by all which he sheweth that as God had done so he would doe still He remembred all the iudgements of God so Heb. 11. by all the works of God shewed in his children it is prooued that we must suffer affliction patiently So Psalme 106. Then Gods people must haue a multitude of examples that if we profit not by one yet by another if noâ— by a â—ewe yet by many for so haue the children of God done from time to time This then is the cause why men faile in reproch or any other crosse because meÌ„ haue noâ— store of examples out of Gods word especially out of the stories to strengthen them for if they would looke into the word and gather them they might be staied If this man were strengthened by former workes how much more ought we which haue many moe especially this Act. 17. that the Sonne of God hath suffered that hee may iudge all the world so the great workes of God in the Apostles time the great workes of God in the dayes of Queene Mary and in thâ—se daies the iudgements of God are on many that haue dailiâ—d with his word in giuing them ouer to heresies Then how ought we to be comforâ—ed with the assurance that God will come to iudgement Obiect This soâ—meth hard that hee was comforted in Gods iudgements whereas in another place â—e sâ—ith â— feare because of thy iudgements Answ. Although they feare the iudgements in their flesh yet they dare approue them to be Gods iudgements as Dauid saith O God of my righteousnes not comparing them to God but to the wicked and looking to that promise which in grace hee hath made to vs yet not in all our life but in some righteous cause that we haue in hand as Steuen did Then if men euer feare at the iudgements and nothing else the heart is not yet vpright for they are sinners therefore wee must labour to feele comfort by them in knowing that wee are sheepe not goates that we shall haue a reward and that the wicked shall be throughly punished For otherwise the diuell will buffet vs in seeing those that men call wicked how yet they florish and the godly are in miserie Then haue wee truly profited by the word when with comfort wee can behold Gods iudgements as is often said Come Lord Iesus come quickly For the childe of God is not afraide of â—uill tidings Psal. 112. Vers. 53. Feare is come vpon me for the wicked that forsake thy law THis agreeth well with the former which was a spirituall ioy for when hee seeth that the Lord will iudge and that hee is guiltlesse he is comforted but when he seeth the wicked sinne and by sinne prouoke Gods iudgements because they are his flesh and because they are Gods image therefore hee feared The zeale of Gods glorie causeth Gods children to feare as Elias â—onely c. and Dauid My zeale hath c. and their owne sinnes as Psal. 119. part 15. Gods children then are afraide when they see the glory of God defaced and men runne to their own condemnation And here is a difference betweene true ioy and worldly in Gods iudgements Prou. 24. 1. Cor. 5. the one because their hearts desire is fulfilled the other that sin is punished that Gods glorie is reuenged and that they are deliuered for in respect of the parties punished they feare as Christ ouer Ierusalem mourned and this is vsuall in all the Prophets when they see the iudgements of God approach Here is a difference betweene the zeale of the worldly and of the godly the one when he â—eeth a sin done he laugheth and reioyceth but the other feare as The rebukes of them that rebuke thee are fallen vpon me The former is the cause that many fall by Gods iudgement into those things which they find fault with in others The other is a true note of faith to feare for the destruction of the wicked which they themselues feare not But this is especially when they see a professor fall for that grieueth them greatly The third difference is that Gods children when they are comforted they also feare for the regenerate part onely is comforted the vnregenerate part doth still feare and there is good cause that it should feare as Noah feared and Dauid Psal. 119. part 15. but the wicked haue no feare but are ouercome with fleshly ioy and therefore the Apostle saith Phil. 3. Finish your saluation with feare because of corruption that either doth or may breake forth as Dauid was afraide when he had sinned Wee must then be comforted by Gods iudgements but so that we feare Secondly we must thinke that sinne is not a small thing not to be laughed at but to be feared Thirdly that wee must bee touched for the sinnes of others as if they were our owne Fourthly to forgiue iniuries against our selues but to be greatly displeased and vexed for the dishonouring of Gods name For all these are proper to Gods children When men take a carnall pleasure in Gods iudgements they abuse the grace of God to wantonnes but the children of God as they ioy in their inward man so doe they labour to be humbled by the law in their flesh which otherwise would be proude for the flesh would hold no meane but either would be too sorrowfull or else too ioyfull Thus Dauid mourned for the sinnes of others so Paul saith the Corinthians ought to doe 1. Cor. 5. and 2. Cor. 7. where he sheweth that this was the estate of the whole Church to mourne when any one member had offended And this is not a new thing for those are saued which mourned for the iniquities of Sion Ezech. 9. Then we must be grieued for the sinnes of others to shew that we are free from their sinnes that we are louers of righteousnes and desirous to glorifie God And when this sorrow can worke in vs
who although we haue the generall rule of our doings yet faile in the particular practise thereof I beleeue He confesseth that all wisedome was in Gods word and this although we confesse yet in practise wee often thinke that some wisedome of men must be added thereto But hee confesseth that all wisedome is in the word and that it is sufficient to make men perfect Vers. 67. Before I was afflicted I went astray but now I keepe thy word THis is another reason which moued him to pray that hee might not be as a horse alwayes beaten but teach me that I may preuent these beatings If I be taught of thee I misse not if I be not I erre In prosperitie I could not seeke to be taught but in affliction drawe me thereunto so that now I desire to be taught of thee If prosperitie made this man worse seeing we are in prosperitie let vs be iealous of our selues and now seeke for that which God will bring vs to by affliction and which will bring affliction vpon vs. If hee will heare when wee humbly crie in affliction how much more if wee make our humble suite in our prosperitie Afflictions come because we will not iudge our selues then it is a blessing to haue the word to iudge vs and the Preacher to rebuke vs that our wanton lusts may be corrected Then wee are fond if wee will bee wearie of the word or of daily admonition If the word helpe in affliction how much more in prosperitie if we tend thereto Whom God loueth hee correcteth and wee shall know that God loueth vs when we are corrected if we be made better by it for in it selfe it is a punishment of sinne but when in the death of Christ it is sanctified to vs so that it maketh vs dye to sinne and that sinne is loathsome to vs then is it a token of Gods fauour For afflctions are common to all Eccles. 9. but when we profit by them then are they good to vs. For if good things become hurtfull if they bee not sanctified much more shall afflictions if they bee not sanctified in the death of Christ to make vs examine our wayes and see our sinnes and to driue vs to Christ. But the wicked are either worse or no better Then wee must profit by them or else we make away for a greater punishment Vers. 68 Thou art good and gratiâ—us teach me thy stâ—tutes HE desireth to be taught by God that whether hee were in prosperitie or trouble hee might liue well because prosperitie would make him forgetfull and affliction would ouâ—â— whelme him if God did â—ot teach him This must teach vs that in what state soeuer we be we desire to be taught of God otherwise we shall false After he had shewed that he keepeth Gods commanden eâ—ts he craueth for grace where he pleadeth not his merit Though he kept the word yet he prayeth that he may still be raught because he knâ—w not all and because he was râ—adie to eâ—â—e both in practise and iudgement And tâ—â—s must teach vs not onely to desire to be taught when we eâ—â—e but euen when we doâ— well Hee prayâ—th especially for the teaching of the spirit Vers. 69. The proude haue imagined a lye against mee but I will keepe thy prâ—cepts with my whole heart HE sheweth another cause why hee would be taught and that is hee hath to fight with the world And wee haue the same causes as our corruption and the world The world loueth none but her owne And if we were as zealous as others haue beene wee should be as sore troubled For they are enuious and if wee should fight with them with their owne weapons wee were too weake and therefore wee haue neede to bee helped of God Proud Faith humbleth and infidelitie maketh proud Faith humbleth because it letteth vs see our sinnes and the punishments thereof and that we haue no dealing with God but in the mediation of Christ and that wee can doe no good nor auoide euill but by grace but when men know not this then they thinke much of themselues and therefore are proud Therefore all ignorant men all heretikes and worldlings are proud They that are humbled vnder Gods hands are humble to men but they that despise God doe also persecute his seruants By proude he here meaneth them that had good gifts to teach vs that though wee bee persecuted of them that are in high places yet this is the manner of Gods people These first mocked him part 7. then they did him iniurie part 8. and here they deuise suttle deuices against him and this is the continuall practise of the wicked This is a great temptation to set a faire face vpon an euill cause and to deface a good cause as is noted by the Hebrue word This was great grace that he could withstand it The way is to approue our selues and our cause to God for if we depend vpon men then shall wee be amazed This maketh that true which is Eccles 8. that it happeneth to the good as though they were euill and contra This is the practise of the Familie of loue to raise vp euill reports against the cause of true religion and against the persons and they preuaile much This is the practise of men in these daies to deface the persons by calling them Puritanes and the cause that it will ouerthrow states With my heart The word must haue the whole heart and not a part or else we shall not outstand this temptation He meant that he did throughly meditate not that hee did nothing else For want of this we see that many being well coloured with the word yet doe shrinke when euill reports arise Vers. 70. Their heart is sat as grease but my delight is in thy law HE further sheweth the daunger of this temptation for as they were suttle to deuise wickedly so were they able to bring their wickednesse to passe For by this speech he meaneth that they had all things at their owne will and were through their riches in great authoritie I delight He sheweth how hee ouercame this by fatting his heart with the word as the wicked fatted themselues by their riches or else he should haue been carried away Then let vs neuer rest in reading or hearing the word till wee come to such delight in it as that we fat our selues with it as the worldlings doe with their riches If wee could doe this then should we easily take our hearts from these earthly things for this is the cause that men set their delight on earthly things because they know no better And that they may finde this delight it is needfull that they finde comfort in the promises by the forgiuenes of sinnes by the assurance of Gods fauorable prouidence in this life and euerlasting life afterward which when they feele and finde then shall the word be so sweete that they shall forgoe all things for it Till wee come to this delight temptations
word when we come to it Vers. 78 Let the proude be ashamed for they haue dealt wickedly and falsely with mee but I meditate in thy precepts AS hee had before saide that the godly should be comforted in his deliuerance so here he saith that the wicked should see their wickednesse and bee ashamed either with such shame as might bring them to repentance or which might confound them if they would not repent He prayeth against their enterprises not against their persons nor the image of God in them He hath some prayers giuen by speciall instinct for the ouerthrow of the wicked in other places but here he maketh that praier which the Church ought to make For we cānot pray that Gods people may be comforted in our deliuerance but wee must also pray that the wickednes of the wicked may turne to their shame This being obserued that wee pray not against their person but their enterprise then this that wee simply respect the glory of God and the good of Gods people For if we should doe it of some speciall grudge then should we make Gods glorie a cloke of our euill purpose sin against him We may then pray that the Lord would blesse his word among vs that he would sanctifie vs by it that our good workes might be knowne to others for his glory Therefore we may pray so that it be in loue that the heresies of Papists Families of loue and others may be discouered and ouerthrown and the persons ashamed of their doings They dealt falsely with me This sheweth that their dealings that he praied against and not against their persons because their dealings were wicked and false And this teacheth when we must thus pray euen when their wicked dealings are plaine and their doings false and then may we pray with hope because the righteous God loueth righteousnesse and if the cause be good it will come to a good end For though trueth may be ashamed yet it cannot be ashamed for euer for God will defend his owne cause and though the wicked for a time preuaile yet in the end they shal come to shame This then first comforteth vs in euery good cause that it shall haue a good issue and againe that we take no euill cause in hand for if we doe it will bring shame at the last But I meditate in thy statutes He repeateth the same thing often and surely if the world could not containe the bookes that might be written of Christ and yet for our infirmitie the Lord hath comprised them in such a few bookes and yet one thing in them often repeated it sheweth that the matter is weightie and of vs duly and often to be considered And againe we are taught that that is a thing that none do so carefully looke vnto as they ought And he sheweth that as his enemies sought by euil means to hurt him so he sought to keepe a good conscience that so they might not hurt him Then we must not set policy against policy nor Cretizare cum Cretensibus but let vs alwayes tend to the word and keepe vs within the bounds of that and fight with the weapons that it teacheth vs. And this is the cause that many good men are ouercome by the wicked because they striue with them with their owne weapons and then they must needs be too hard for vs. Againe seeing they neuer want euill meanes because they giue ouer themselues thereto so if we would giue ouer our selues to God and his word and admit nothing but that which agreeeth to the word then should we be made wiser than our enemies Vers. 79. Let such as feare thee turne vnto mee and they that know thy testimonies AS he had not his owne flesh to fight against onely but the world also so hee did not only fight himself alone but seeketh the helpe of others When many see that religion cannot be truely professed but danger will come of it because many set themselues against it they flie from it and goe to the greater part which is the wicked If we will auoyd this let vs ioyne our selues to Gods children and they will helpe vs with counsell and aduise for one may be strong when we are weake another may haue counsell when we shall not know what to do therfore by them we shall be kept from many euill things So Paul 2. Timothie 1. 16. after he had complained of the wrong that many had done vnto him he straightway giueth thankes for the familie of Onesiphorus which refreshed him more than all his enemies could discourage him so that he durst oppose this one household to the whole rabble of the wicked It may also be a comfort to vs when the temptation of Elias commeth to vs to think that godlines were gone out of the world for then shal it be good to set the children of God before vs that we may heare of them and be in their company and so be comforted Againe it is no small thing to be godly indeed for then we shall be a comfort to Gods children when they heare that we continue in godlinesse whereas otherwise we are very many stumbling blocks if we shall be readie to fall or haue fallen Againe the mouthes of the wicked shall be stopped for when the Magistrate Minister and professor continue in holines then though he would speake euill yet his mouth should be stopped and what great glorie should come to God by this so that here is a speciall spurre to moue any to stand and continue in godlines If Dauid did thus desire the company of Gods children what ought we to doe But men know not their wants they know not the communion of Saints therefore they are carelesse of this Yet Paul desired to come to the Romanes that he might receiue mutuall comfort for euery member of Christ hath somewhat wherewith he may doe thee good because he is annoynted with the same oyle that thou art therefore by him thou shalt remember something forgotten or haue thy iudgement reformed in some particular thing But we know not the profit of this because we haue no vse of it In the eight part he said this chiefely that he might doe them good and here chiefely that they might helpe him He sheweth that the feete of Gods children are directed by God and if they come to vs it is a blessing of God if they doe not it is his punishment By feare he meaneth that when good men feare God they haue a chiefe care to please God a chiefe care that they might not displease him but may be approued of him in all their doings He ioyneth knowledge with feare because that knowledge without feare puffeth vp and so becommeth vnprofitable Secondly because knowledge without feare resteth not simplie in the word but seeketh by meanes Thirdly because if men haue knowledge without feare they will not come much to the afflicted because they haue not been humbled Therefore that we may be humbled and that
we may not runne â—oyot but containe our selues in the word and become profitable and comfortable both to others and our selues feare must needs be ioyned with knowledge It is also necessary that knowledge be ioyned with feare first because feare without knowledge may at the last kicke against God as did Paul and the Iewes and Papists of conscience whiles they feared God without knowledge persecuted Gods children secondly because many that feare God aright yet doe hurt in good causes by vndiscreete dealing whereas they had no purpose so to do Knowledge then must direct feare and feare must season knowledge and both must be ioyned together Iob. 31. doth shew notably in many causes how needfull the feare of God is where this is rendred as a reason of many things that he feared God Vers. 80. Let mine heart be vpright in thy statutes that I be not ashamed HE prayed before for good vnderstanding here he prayeth for sound affections this order in prayer must we also vse first to pray for knowledge and then for good affection For good affections without knowledge are nothing worth knowledge without affections is nothing Then we must pray that as we haue greater knowledge than others so our affections may be better than others and our hearts more vpright Hee sheweth that there is no vprightnesse but in the Commaundements therefore what good affections soeuer seeme to bee in Turkes Papists and such as haue not knowledge these cannot bee vpright because they haue not the worde No man can knowe his owne heart but by GOD Ierem 17. and by the word which is of the same nature that God is PORTION 11. CAPH Verse 81. My soule sainteth for thy saluation yet I wayte for thy Word IN this part he sheweth his miseries that he was in and his hope to be deliuered which in the latter end he prayeth for His soule fainteth and this is amplified in the verses following His affliction was great and through the infirmitie of his flesh he was grieued with it The Philosopher thought that it was patience to contemne sorrow not to be moued with it but the examples of Scripture shewe that the children of God doe seele their sorrowe yet they are sustained by waiting for Gods mercies whereby they are at the last deliuered It is necessarie that wee should be touched with our troubles First because if we felt it not wee should be proud as the manner of worldly men is Secondly we should not come to the feeling of our sinnes for which afflictions are sent to vs Thirdly wee should haue no tryall of our Faith Fourthly if we should not know that Gods children had feeling of them then when wee feele them we should bee brought to despaire For then shall wee thinke that wee are not in the number of Gods children and therefore wee should leaue off striuing and giue ouer our good cause and so fall from God But when wee consider that as Elias so all Gods children haue had infirmities Iames 5. and Paul and Barnabas Acts 16. when wee shall see that they which are set before vs for examples were brought to streightnes and that they did not despise them but by striuing ouercame them then if we feele such weaknesse in ourselues wee shall be encouraged to take the Crosse vpon vs with hope that with them wee may ouercome It is good to knowe these things before affliction for the more we profite in this doctrine the better wee shall beare our afflictions When this man was thus afflicted hee waited on the word because of his weaknes and in patience did tarry the Lords leisure neither doubting of his owne cause nor yeelding to the euill causes of his enemies this is patience and this is the practise of Gods children as Iob 33. Then must wee looke for these afflictions because of our sinnes because of the greatnes of the wisdome of GOD and his mercie to deale thus with vs that he may heape vp blessings on vs in this life and euerlasting glorie in the life to come If we cannot abide small afflictions how should wee abide greater Againe some will abide small and short troubles yet if they increase and continue they will faile which sheweth that men haue not Faith to glorifie God For that Faith glorifieth God which belieueth Gods worde to be true and waiteth for the accomplishing of it For because we liue by Faith therefore wee haue neede of patience Hebrewes 10 for the Lorde will deliuer those that are such Psalme 147. Esay 57. For hee will saue them and come to dwell with them because hee hath a pleasure in them Vers. 82. Mine eyes faile for thy promise saying When wilt thou comfort mee THe next verse hath the same meaning the doubling of it maketh it more weighty He saith Word or promise for saluation to shew that the word bringeth and confirmeth our saluation When he saith that his eyes and bodie were troubled he sheweth that the fainting of the soule is the fainting of the body to teach vs in the diseases of the body not only to looke to naturall causes remedies but to haue an eye to the soule remedy that for a wounded spirit who can beare The way to cure the body is to cure the soule first as Psal 103. and healed Iob 33. God speaketh once or twice c his flesh shal be as c. ExaÌ„ple Ezechias was sicke but after his sins by prayer being forgiuen then his disease was healed Esay 28. and Chron. Benhadad was sicke of a 〈…〉 disease yet for his sinnes it could not be helped Iob was a very Lazar for the triall of his faith yet the way for him to recouer saith Elihu was thus to be humbled for sinne and Elihu for this was not reproued but the Lord confirmed his words from heauen Then though Gods children be not chiefely punished for sinne yet because they haue sinne in them therefore they must take this way also As we see Iob confessed his sinnes before he was restored So Hebrew 12. 3. You haue not fought to blood meaning that though God might iustly punish yet he will vse affliction for our triall and withall will kill our corruption Psalme 32. after he had called them blessed whose sinnes c. he sheweth how he was brought to it first by setting downe the corruption of men which God must cure with corrections yea they were so sore on him that his moysture was turned into drought but when he confessed his sinne then the Lord forgaue the punishment of his sinne Must this man be taught by this meanes and haue not we neede of it In the booke of the Chronicles Asa is reprooued because he sought to the Physitians not vnto the Lord. His meaning is not that Asa sought not to God at all but that he sought not chiefely nor first to God so that this is spoken by comparison that he sought not to God so much as to the Physitions
the Prophet here setteth downe by proofe in his owne person Neither must wee thinke that as it were with a trumpet he doth here blow and sound forth his owne praise but rather by his example is desirous to stirre others vp Vers 98. By thy commaundements thou hast made mee wiser than mine enemies for they are â—uer with me THe first of the particular effects is contained in these words By thy coÌ„mandements thou hast made me wiser than mine enemies Wee see how men now adayes straine their wits to match their enemies in policies deuices but few thinke on this sound meanes whereby we shall surely preuaile against them Now if it be so that whatsoeuer is written is written for our instructioÌ„ and comfort in making mention of the meanes the Prophet of the Lord doth teach vs that it was no extraordinarie worke of the Lord proper to him but a meanes appointed of God for vs all to follow Whereby hee teacheth vs that God will blesse vs to attaine to the like wisedome if we will endeuour to vse the like meanes To apply this to our profit wee must gather the particular out of the generall doctrine on this manner whosoeuer shall haue the commaundements of God euer with him hee shall be wiser then his enemies than his teachers than the ancient but Dauid did so or wee doe so therefore Dauid and we shall finde this wisedome But some man will say Experience teacheth vs a cleane contrarie doctrine that Gods children are not so wise in their light as the children of this world are in their generation I answere That it is true experience prooueth and our Sauiour Christ teacheth but this I adde that the experience commeth from our small sight of the word and not for any want of the word it selfe when Gods children haue it on their side And our Sauiour Christ his speech tendeth rather to shew what it is through our corruption than what it ought to be so that iustly he vseth it to our shame Indeede ciuill wisedome which choketh in them all temptations with worldly delights hauing the diuell to be their schoole master doth worke in them a contentation of minde while for a season they smother as they thinke the iudgements of God breathing vpon them And because on the contarie the spirits of Gods children are occupyed in heauenly things yet often the flesh so laboureth against the spirit that whilest they would be wiser than the Lord or would vse any indirect meanes against their enemies or in vsing good meanes faile in prayer or in not staying themselues on Gods prouidence and appointed time of deliuerance it commeth to passe that they are ouercome But whilest they renounce themselues and their owne wisedome and craue counsaile of God in his word and the direction of his Spirit by prayer whilest they vse good meanes in a good cause and keeping a good conscience waite on the hand of the Lorde they shall bee sure to haue the ouerthrowe of their enemies Proofe doth teach vs that a silly soule in the Countrey which walketh in the wayes of the Lorde will soone discouer the shifting pollicies of a worldly learned man brought vp in the Vniuersitie because the wrath of the Lord hangeth ouer the one and his mercifull spirit watcheth ouer the other But so long as wee will shoote with Sathan in his owne bowe and repell policie with policie what follie shall be found in vs though we can howle loftily with the wolfe and deale cunningly with the Grecians when as the Lord will neuer suffer a good cause to be maintained by euill meanes Some of vs seeke the word but in seeking it we rest in our owne good meaning not humbling our selues before the Lord but our wisdome herein must come from the spirit For we can no more by the eie of reason see the light of the word then Howlets looke vpon the bright Sunne Wherefore the Lord will haue vs in all controuersies with our aduersaries to depend on him and to know that the cause must not depend on our owne shoulders then must we by faith in the bloodshedding of Christ beleeue that our sinnes neither new nor old shall hinder the helping hand of the Lord. We must trust on Gods prouidence and promises and stay our selues by prayer on his wisedome if we look to be wiser than our aduersaries An excellent example hereof we haue to proue that secret sinnes not repented of may hinder the Lords dealing with vs against our enemies We read that after that filthy incest mentioned in Iudg. 17. which made the Leuite whose wife was abused to cut her in twelue peeces and send her through all the parts of Israel there was warre betweene the Beniamites and Israel and the Beniamites being but few in number and maintaining an euill cause in two battels ouercame the Israelites vntil at length they humbled themselues with prayer and fasting and repented of that euill which was amongst them so that in the third assault the Lord gaue his people strength mightily to preuaile against their enemies So we may haue a good cause and vse good meanes and yet for want of reconciling our selues to God for some sinne new or old we may suffer the ouerthrow If then our cause be good we must vse good meanes faith in Christ trust in his prouidence and staying our selues on his wisedome Doe we not see by experience how the Martyrs of God humbling themselues on this maner preuailed in mightie power against their accusers Deut. 4. Moses sheweth that the enemies of God were driuen to confesse that only Gods people were wise euen because God gaue them good lawes This was it that made Ioseph wiser than his brethren Moses wiser than the Egyptians and Daniel than all the Magicians of Babylon and Dauid than all his politike enemies Marke I pray you all figuratiue hyperbolicall and darke speeches the Metaphors and Parables which are in the word of God and you shall finde that they were learned people to whom the bookes were written and had attained that measure of wisedome and knowledge which in our time none can vnderstand but they which are brought vp in learning which thing we may also obserue in them of whom the Histories of the booke of God are written and yet who were more blockish then the Iewes after they had transgressed so obstinately the law of the Lord But shall wee vnderstand this as though the children of God were in euery particular action wiser then the wicked ones No but onely in those things and then wherein and when they vsed this wisedome of the Spirit and gaue themselues and their causes to be gouerned according to Gods word Looke on Dauid who though hee was wise so long as he kept a good conscience yet harkening to policie and not willing to stay himselfe on the simplicitie of Gods word how suddenly was hee ouercome and yeelded so farre that he dissembled euen
of the soule how sweete excellent and beautifull a thing it is to beleeue and loue the word and how loathsome and palpable is mistrust and ignorance We must then be perswaded that though we are not in prison we walke in the night and in the darkenes whilest we are in ignorance yet the Lord wil giue vs in time to suspect our hearts of ignorance and worke in vs both a desire and a delight to loue and liue after the word and that we shall find the truth of this verse in ourselues to say with the Prophet Thy word is a lanterne to my fecte and alight to my paths Many there are which doe not so much as acknowledge this doctrine Some are come out of this darknes into the glorious kingdome of Christ and yet swarue so much in life that they shew not themselues to haue this true faith And where mens manners swarue besides their profession we see this sentence more professed in mouth than practised in life and they onely doe beleeue this to be true which enterprise nothing but that which hath it warrant out of the word For these acknowledge that in themselues there is nothing but darkenes and that they stand in need to be inlightned by the ministerie of the word and working of his spirit And as we confesse the truth of this in generall so must we deduce it to particulars and seuerals so that euery man may say I am either in light or in darkenesse if I haue a warrant for this which I doe out of the word I am in light but if I doe it by the motion of mine owne braine I am in darkenes Besides as this doth shew the great necessity of Gods word so also it must humble vs because of our ignorance as also it yeeldeth this comfort that as we thinke we trauell safely in respect of our bodies so long as we haue the light of the Sunne so also we are in the safe way to saluation as long as we are guided by the word And when as some doe obiect that the Scriptures doe containe great difficulties and are hard to be vnderstood we said that though the smallest things were deepe mysteries yet they be plaine to the least of Gods children For Prouerb 8. 9. Wisedome saith that all her words are plaine to him that will vnderstand and streight to them that would finde knowledge And the man of God saith Portion 17. 2. The entrance into thy word sheweth light and giueth vnderstanding to the simple And though all men are not curiously to search into questions yet all men are carefull to seeke the way of saluation No man then can herein complaine of darkenesse but as it is in his owne minde neither neede that so to bee if hee will vse the meanes to auoid it and in a repenting heart craue the light by prayer The cause therefore why the word is a parable and a darke riddle vnto so many is either the pride of their owne wit when they thinke their wit to be so good as they can conceiue euery thing and their iudgement and learning to be such as that they can vnderstand any thing and profit by their owne industrie when as God is the author so he is also the reuealer of his trueth or else they doe not esteeme so reuerently of the trueth nor are so much grieued with their blindnesse and ignorance as they should be Vers. 106. I haue sworne and will performe it that I will keepe thy righteous iudgements NOw as his faith was the first argument he vsed so the second was his conscience his loue his affection to the word which he sheweth by his oath that we may know it to be no wandring motion of his minde carrying him away but a thing well considered of and constant he protesteth that he will keepe his oath Wherein he declareth that many men haue sometimes motions to good but they either die presently or else they be so cold that they quickely fall away But as we may see he was no such light-headed man We haue here to learne that this is a iudgement of God why many doe not profit in the word because they cannot being void both of griefe for their natural blindnesse as also of the cleere sight and faith in Gods word say in trueth Thy word is a lantorne to my feet c. Now if these things be in vs we must pray that we may be moued with a purpose to continue in them and purposing we must beware we breake it not but be constant I haue sworne and will performe it that I will keepe thy righteous iudgements Concerning this binding of himselfe with an oath which the man of God here vseth it declareth his care to keepe a good conscience in laying the iudgements of God which were past the iudgements of God to come vp in his heart Wee see then that as when men sweare voluntarily it is a token of their good conscience so it appeareth most in good men who setting so much by the glorious name of God can sustaine any priuate discredit and swallow many troubles to maintaine the credit of it Wherefore Gods children though they are carefully to auoid all sinnes yet make a greater conscience of this sinne than of any other and when they take an oath though before they made a conscience of that thing yet now they make a greater conscience If hee had found no weakenesse no mistrust or doubtfulnesse in himselfe then needed he not so streightly to haue bound himselfe For if he had been alwaies carefull what needed he to haue vsed an oath But the care which hee had to meete with this weaknesse was the cause of his solemne couenant which teacheth vs that such infirmities as are in vs were in him who because of the vanitie and sluggishnesse which he felt in his corrupt nature did prouoke and stirre vp himselfe to a greater care by an oath Then if we see that euen the man of God thought this to be a necessary meane to stirre vp his infirmities why should we not thinke it as necessarie for vs when the most diligent amongst vs may thinke himselfe to bee behind him in many degrees But the cause why we make no such oath is because we are fearefull and our delaying of this practise from time to time sheweth that there is not in vs that feeling of our wants that reuerence of his word nor experience of his goodnesse which he felt This must make vs afraid and ashamed of our selues that we hauing the like infirmities haue not the like affections True it is that to be sparing in these othes is a good token of a Christian so that he be but a nouice in Christs schoole for euery man must not vse this oth because he knoweth not his owne strength but we must not alwaies be at A. B. C. and dwell still in the principles of Religion Neither must we thinke that
the Lord that as hee had giuen his heart whole vnto him so hee would confirme this grace of his Spirit in him Now seeing the Lord hath also promised to cleanse our hearts and that Iesus Christ is our wisedome and sanctification and wee are become the children of the highest our meaning is not that the full performance hereof should bee sought for in our selues but in Christ. The second thing whereby wee are hindred is that wherewith Sathan doth buffet vs wheÌ„ we haue made some breach of our couenant made to the Lord saying Thou hast not kept thy promise thou hast broken thy bond thou hast violated thy couenant and to doe this once is as good as twentie this will be a sufficient euidence against thee why doest thou therefore continue and striuest any further in vaine We see how this preuaileth oftentimes because there is no greater sinne than the sinne of them who sometimes haue beene religious and by this practise of the diuell for some particular offence haue beene perswaded that they haue made an vtter breach of their couenant Wee answere for this that seeing that Christ did not onely die for our sinnes before Baptisme but also for our sinnes after Baptisme and did not onely satisfie for our sinnes committed before our calling but for those also which we commit after our calling though through infirmitie and frailtie we haue fallen and yet not lying downe in presumption and malice but there is a reuerent feare trembling in our hearts that our corruptions rebelled against the Lord the particular couenant being broken cannot take away the generall and cannot bee excluded but must be included in the same When then wee haue made a breach of humane obliâ—â—ion and not of obstinate maliciousnes this is as well forgiuen in the generall as other sinnes Wee may see this in politike matters betweene a good Lord and his seruant for I presuppose a mercifull a curteous Lord the Lord will not bee displeased for failing in some particular performance of some particular couenant so he findeth him readie to yeeld honour and obedience to the generall couenants which are betweene them euen so the Lord whose loue exceedeth the loue of a father Psal. 103. and of a mother Esay 49. towards his will spare vs for a particular breach so it be not a general contempt and done of wilfull malice If then in such a case we will humble our selues with sorrow that we displeased our God and desire the Lord not to take vengeance for any finall breach because there was no finall intent to fall from the Lord we shall surely finde mercie and pardon at his hand This is a doctrine very requisite because it is the policie of Sathan to perswade a man that hauing broken one couenant he hath broken all The remedie then is that wee know our sinnes to be pardoned and that we renue our couenant which wee doe so oft as we come to the Sacrament Let vs learne therefore to make all our othes with the Lord in great reuerence as did Nehemiah chap 5. who caused the oath to be ministred in the presence of the Priest then must we vse prayer and all meanes whereby we may continue in the same lastly if we slip or falle in some particular we must not be discouraged or â—aint The cause then why men doe not this is either because they doe not take it in hand in reuerence or taking it in hand doe not purpose to keepe it or keeping it doe fall by despaire for some particular defect Thus we see how the man of God sheweth his earnestnes and his affection to the law of God teaching vs why many doe not so loue the word as to make it a lanterne to their feete either because they haue not such vehement affection or else they be not so permanent and therefore we are to pray both against our coldnes to the law and our inconstancie It might seeme strange to some that he should sweare to keepe Gods iudgements but we must know that this keeping is not so much in outward shew as in inward vertue Againe we see that as in making this holy o th Gods children doe not exclude but include the forgiuenes of sinnes so they doe it not but first presupposing the grace of God by prayer to be obtained for the keeping of it Besides no particular or accessorie couenant can take away the principall and generall because the one includeth the other But here we must note that then no secondarie cause can take away the first when we sinne but of humane frailtie and not of presumption and when we so craue for mercy that our hearts be set to recouer our selues and we will not be sluggish in our sinnes hereafter because then is the oath broken and couenant disanulled when we make a finall breach We must therefore fight against scrupulositie herein knowing that God wil spare vs as a father doth his children in that the whole breach of our couenant is a generall relinquishing of the same When then there ariseth a feare in our hearts to come so neere vnto the Lord although it may be good no more to powre this pretious licour into fraile coÌ„sciences than to put new wine into old bottels and rather appertaineth to them of greater graces yet we must consider that there were great infirmities in this man of God against which he would striue by this meane and so prouoke himselfe to come neerer to the Lord. So that as we must not vndertake this thing without aduice so we must not alwaies please our selues in these beginnings and when as concerning the time we should be teachers we should neede to haue the first foundation of religion laid againe Wherefore we must needes acknowledge that the cause of our long absence from the Lord is our want of the defiance of sinne and loue to the word as the Prophet had neither must we euer when occasion wall be giuen neglect this meane which may keepe vs from sliding backe And here we are to obserue that wicked or foolish vowes which hinder Christian religion and those wicked vowes of wicked religion as the ridiculous vowes of chastitie or such as may hinder vs in our callings as that a man should neuer eate flesh or should not weare some kinde of apparell are to be auoided because they haue not their warrant out of the word of God And though wine maketh drunkards being immoderately taken yet it is no reason seeing it maketh glad the heart of man in it owne nature why others should not vse it which haue weake bodies yet thus much will I grant that if a man that hath beene drunke by too immoderate drinking of wine doth vow for a time to relinquish it this is not vnaduised seeing we are commaunded if our eye offend vs to pull it out and if our foote doth hurt vs to cut it off Againe if a man giuen to
concupiscence shall solemnely vow to refraine the familiaritie of wanton women and will not come in place where light women frequent but with Iob shall make a couenant with his eyes we see this by the word also to be warrantable And thus much for meanes to auoide euill now for meanes to doe good If a man feele himselfe dull and slow in reading the word or slacke in prayer shall to the prouoking himself the more make a couenāt daily to reade some portion of the word and to bestow some time of the day in prayer if this be taken vp in the wisedome of the Spirit to cast off sluggishnesse and prouoke alacritie herein we see because at morning noone-tide and euening some of Gods children haue vsed it he may set himselfe a taske and thereby may make a stay for his wauering minde Howbeit these things must not be perpetuall as it is in other couenants For a man may abstaine from women and wine for a time and yet not for euer because it must bee done for some certaine ends and causes as also with some holy conditions As for example if a man hath taken a time of the day to pray in and at that time he shall haue some speciall cause of setting foorth Gods glorie or if his particular calling requiring an whole man shall call him away then if hee omit it there is no breach because the thing which hee is about to doe is according to Gods law This is needfull to be considered with a godly care that wee double that some other day when we shall be more at libertie which we haue for the same causes pretermitted the day before If then there be iust occasion offered of this remission for otherwise wee must not be remisse we know that the couenant is not broken in that we made it with a condition that we would vse it so farre foorth as it might not hinder Gods glory our dutie to our brethren nor our seuerall calling because in such a case to obey is better than sacrifice But if there be no iust cause of pretermitting this purpose then is there iust cause of sorrowing for breaking the couenant But here wee see an helpe wee haue not done this taske to day because of idlenes what then We must returne to the assurance of forgiuenes of sinnes and must redeeme that with double diligence which wee haue lost through wilfull negligence In these vowes then taken vp of our selues as meanes to auoid sinne or to doe good we must first take heede that they bee made within the compasse of the word Secondly that they be but for a time and not continuall Thirdly that they bee euer made with wife and discreete considerations least being broken our cōsciences be troubled Fourthly if there be any fault that it be recompenced by double dutie and diligence afterward Thus wee see how either for to pricke vs to good or stay vs from some euill wee may make a couenant vpon condition in a desire of Gods glorie and in crauing Gods grace And thus much of his care and conscience to Gods iudgements now let vs come to the third argument which is his affliction Vers. 107. I am very sore afflicted O Lord quicken me according to thy word IN that the man of God vseth this as a reason before his prayer it seemeth hee was not meanely troubled but sorely vexed as wee may see in ioyning that which he saith in the verse following My soule is continually in mine hand yet doe I not forget thy law Wherein carying his soule in his hand he meaneth that he hath no assurāce of his life but is in continuall danger of it as wee count those things which be in our hand to be hardly sure and in perill to slip from vs as we may see by other places of the word As in the booke of Iudges Iephtha saith I caryed my life in mine owne hand that is I did hazard my life 1. Sam. 28 21. where the Pythonisse saith I haue put my soule in my hand which is all one as if shee should say I haue ventured my life or I was at deaths doore Iob. 13. 14. Wherefore doe I teare my flesh with my teeth and put my soule in my hand As if hee should say Why doe I put my life in danger For euen as water lying in our hand is soone slipt out so our soule beeing in our hand is said to be at deaths doore Besides he confesseth that he had many snares and pestilent deuices of his enemies laid against him so that at his least going astray hee was layed for and readie to bee taken In that hee needed thus to pray wee may see how reason might haue moued him to the contrarie Flesh and blood might haue taught Daniel that in such narrow search hee might haue shut his window when he praied or haue conueied himselfe into some secret chamber and so to haue vsed some policie and prouided means to haue saued himselfe had not the spirit of God mightily preuailed in him against all such temptations So when by reason of some imminent danger we are at our wits end sathan would haue vs go in by-paths and not to make the word of God a lantorne to our feete Saul when hee could heare nothing from the Lord was driuen thus by his extreame daunger to goe to the witches We see then how necessary it is for Gods children in the time of triall to pray for their direction in the right wayes Againe because when we are hardly dealt with wee are ready to reuenge with policie we see how he prayeth to keepe himselfe aright It was vndoubtedly the great mercie of God to Dauid then to pray that no affection of reuenge might enter into him Oh how needfull then is it for vs whē the wicked shall deale with vs vnreasonably to pray to the Lord to be kept in iudgement from policie and in affection from reuenging and that we may stay our iudgement on Gods promises and our affections on his dealings Thirdly if all meanes be wanting to vs then will the diuell moue vs to despaire and therefore great neede haue we to pray that we may be deliuered from the darkenesse of despaire by the lanterne of Gods word We see how necessarily the man of God praied not to be tempted aboue his strength and that the rod of the wicked should not fall on his lot least he should put his hand vnto wickednesse and therefore craued wisedome in Gods word faith in his promises and patience in his goodnesse We see then the plaine meaning of the man of God in this verse if we call to minde in this word very sore afflicted that which we haue heard before that his eyes failed his heart fainted his spirit panted his naturall powers melted and to be briefe that he was an image of death As a man cannot abide great prosperitie no more can he abide great aduersitie For as we are puft vp
prayer doe wee come before his Maiestie as pricked with a feare thereof are wee pressed with feeling our wants doe wee feare the repulse Oh let vs craue by prayer that we may not come in fashion but in feare not on custome but of conscience and with a free spirit If the spirit make vs free saith Iohn then are we free indeede wee are so captiuated of our selues that we cannot be free but by the spirit When then we see vs in this dulnes and custome in hearing reading or praying we must pray with Dauid Psal 51. 10. Create in mee a cleane heart O God and renue a right spirite within mee 12. Restore to mee the ioy of thy saluation and stablish me with thy free spirit Where hee hauing lost as it were the freedome of the spirit the cleannes of his heart and the ioy of his minde prayeth to haue them all restored againe And thus much for our admonition Now for our comforts I am sore afflicted accept my free offerings How could hee before afflicted and yet free when he desired to be quickened he felt not this freedome Neuertheles he ceased not to offer his sacrifice whereby we are taught to offer our prayers to God although through perplexitie of the spirit wee know not how to pray nor what to say but speake sighing and groaning for this is a sacrifice acceptable to the Lord. For though wee cannot pray with comfort yet we must craue of the Lord euen by mourning and complaining of our owne estate and bewailing our case this also is an acceptable sacrifice For a sacrifice of sacrifices is a contrite heart saith the Prophet And as wee said before out of the last of Esay to an humble heart will I looke saith the Lorde When wee cannot then finde free ioy let vs come with free sorrow and when we know not how to pray Gods Spirit will teach vs how to craue how to sigh and how to pray and the Lorde will know the meaning of his owne Spirit crying in vs. The meaning of the man of God in effect is I powre out my prayer in the aboundance of my griefe and from a full heart we see when a man wanteth a thing though he cannot intreat his friend to obtaine it of him yet hee may freely mourne and lament his estate Let vs then when we cannot pray not cease to mourne and to make a noyse as Ezechias who chattered like a Crane or Swallow wherein he sheweth that he was so pressed with sorrow that he could doe nothing but sigh and groane When wee growe therefore in languishing grieses this is not the thing which pleaseth the Lord but it nourisheth still in vs mistrust Wee may see in the word of God the vnperfit speeches of Gods children and dearest Saints vttering in their griefe their patheticall affections For what was the remedie in this confusion but euen to powre out freely before the Lord their griefs and in opening them to their friends yea and when they could doe neither of both yet would they reueale their sorrowes to the trees of the fielde His offering we see were his griefes The Lord is God and not an Idoll hee will heare thee when thou criest vnto him It may be thou art ashamed to confesse thy faults before man thou needest not be ashamed to confesse thy sinne before God Man may cast thee in the teeth with thine infirmities the Lord will neuer vpbraide thee Man will not keepe counsell neither can giue thee counsell the Lord will both keepe and giue thee counsell Man may prescribe some means of deliuerance but the Lord will both tell thee the means of thy deliuerance and will deliuer thee So the Prophet in his owne example Psalm 42. 3. offereth his griefe vnto the Lord in teares for when one waue went ouer another and his reason and his soule had made a tumult within himselfe yet he said Why art thou cast downe my soule vnquiet within me waite on GOD c. Let vs then consider of the promise made Rom. 8. 26. The spirit helpeth our infirmities for wee know not what to pray as wee ought but the spirit it selfe maketh request for vs with sighes which cannot be expressed Let vs then though wee know not how to pray in freedome of ioy pray in freedome of sorrow Let vs beginne to offer in sorrow and in time wee shall offer in ioy For Psal 30. 5. Though weeping may abide at euening yet ioy commeth in the morning And Psal. 126. 5. Though we shall sowe in teares yet we shall reape in ioy Vers. 109. Mâ— soule is continually in mine hand yet doe I not forget thy law Vers. 110 The nicked haue lâ—ida snare for me but I swarued not from thy precepts BY this phrase is meant that hee was at the point of death as it may bee seene by other places of the Scriptures as when the Ephramites were angrie with Iephtha because he went to warre without them he answered I put my life in my hand c. The Witch likewise which spake to Saul vseth the same speech and I haue put my soule in my hand c. And Iob saith why should I rent my flesh with my teeth or carry my soule thus in my hand c. Where he meaneth that he was at deaths doore My soule sainteth mine eyes faile I wither like a bottle and such speeches declare his miserie This great danger wherein hee is hee vseth as a third reason to moue the Lord to heare his prayer for by this meanes it came to passe that his praier was more earnest The greatnes of his griefe he amplifieth in the 109. and 110. verses And in this extremitie of griefe we shall see that he had good cause to pray earnestly if we do consider the reasons which flesh and blood would put in to his minde For first when he saw that he was in such streights that he could not see meanes or waies to be deliuered then his reason would perswade him to leaue the light of the word as a thing that in this case shewed no light and to vse policie for to helpe himselfe This is a great temptation and if God had not assisted him he might haue fallen hereby For we see that Saul when the Lord gaue him no answere by Vrim and Thummim nor other ordinarie meanes hee thought good in policie to aske counsell of a Witch which he before time had punished with death Thus would corrupted iudgement haue carried him to vse policie and vnlawfull meanes and to haue forsaken the lanterne of the word if the Lord had not stayed him and therefore this was one cause to moue him most earnestly to pray Secondly if he looked to his affections he should find them as corrupt for they would haue carried him to reuenge when hee sawe himselfe to bee vnreasonably and vnconscionably dealt withall and therefore to restraine the headstrong affection of reuenge it was very needfull
shield and I trust in thy word BEcause the Prophet could not perswade himselfe of any other safetie than of the safeâ—â—â—â— which he had vnder the Lord he sheweth that so long as he put his trust in Gods 〈…〉 s he feared nothing And surely this ought to be the principal thing among Christians to looke for none other defence than that which is to be looked for out of the promises of God For what is the cause why when wee are in daunger in pouertie in any distresse wee haue so many by-paths and can inuent vnlawfull meanes and shifts so for our deliuerance but onely because the Lord and his word is not our refuge and our shield For if we were once perswaded that God were our tower to defend vs and our shield to couer vs wee should be staied If wee then call on God in our neede we must know that Psal. 33. vers 18. The eye of the Lord is vpon them that feare him and vpon them that trust in his mercies And that Psal. 145. 18. Hee will fulfill the desire of them that feare him hee also will heare their crie and will saue them And our cause being good we neede not to doubt of him for he hath promised to be our shield and buckler So our Sauiour Christ being tempted of Sathan to turne the stones into bread was moued by him to distrust Gods prouidence What saith he doest thou thinke that if thou wert the Sonne of God thou shouldest bee left in such wants make some shift therefore for thy selfe But Christ knowing God to bee the author of his neede was assured that he would secretly nourish him vntill hee had receiued ordinarie meanes againe and so strengthened himselfe in Gods promises Likewise when we are in need or in perill Sathan will cause vs to vse one shift or other but we must answere him The Lord is my shield and tower I am sure enough and therfore I hate all ill inuentions I put my trust in the Lord. We acknowledge this with our tongue yet it is a hard thing to bee practised to put our trust in Gods word For howsoeuer wee will grant indeede that wee must put our trust in God yet we hardly yeeld vnto this that we must trust in his word but we must here correct this vnbeliefe and learne that if we seeke for helpe at God wee must trust in his word Doth Gods word threaten his iustice and can wee finde in our liues that if wee vse euill meanes we shall be punished Doth Gods word assure vs that God is mercifull and doe we beleeue that Iesus Christ came to saue sinners although we were the greatest and that he came to call sinners and not the righteous to repentance and that Iesus Christ came to saue that which was lost and to refresh all that are wearie and heauie laden Thus the man of God saith portioÌ„ 8. 1. O Lord thou art my portioÌ„ I haue determined to keepe thy law And portion 14. 6. Thy testimonies haue I taken as an heritage for euer for they are the very ioy of my heart Thus he sheweth that we must seeke for that in Gods word which wee seeke for of him For his word is a conduit or waterpipe whereby the Lord conueying his mercies vnto vs will haue them runne through vnto vs. Doe wee beleeue then the promises that God will prouide for vs then let vs beware of al wicked shifts and trust onely in his word For if we beleeue God to be our tower we must looke to Gods word The Heathen men and the prophane worldlings will speake gloriously of the goodnesse of the strength and of the mercy of God but when they come to see it in the word they will erre altogether out of the way whereby they shew how they vtter more in their tongues than they performe in truth For the Lord hath layde that helpe on his word which he would haue vs to seeke for at his hand so Christ by the word put the diuell to flight with these words in effect Thou wouldest haue me Sathan to mistrust my Fathers prouidence and to giue my selfe to be taught of thee but I know he will keepe me in all my necessities and why because he hath said Man liueth not by bread onely but by euery word that proceedeth out of the mouth of God the Lord hath prouided ordinarie meanes to nourish me and hath not commaunded that stones should be made bread and why then should I vse vnlawfull meanes Wherefore I will stay my selfe vpon my Fathers prouidence We see he might haue said that God is almightie and strong or that by his mightie power he might haue put off Sathan but he reciteth the words of Moses which he vsed when the Lord so wonderfully had preserued his people the Israelites in the wildernesse without ordinarie meanes We must in like manner when Sathan shall set vpon vs in time of neede say it is written The Lord is iust and true in all his promises It is written The eyes of the Lord are vpon the righteous and his eares are open to their crie nothing wanteth to them that feare him The Lyons doe lacke and suffer hunger but they which seeke the Lord shall want nothing which is good It is written Rom. 8. verse 35. Who shall separate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednesse or perill or sword When we are tempted then with doubting in our selues that we shall not escape we must know that it is written Rom. 8. 31. If God be on our side who can be against vs 32. Who spared not his owne Sonne but gaue him for vs all to death how shall he not with him giue vs all things also If we be tempted to steale we must say as it is written Man liueth not by bread onely but by euery word which proceedeth out of the mouth of God knowing that God is able to preserue vs without ordinarie meanes Vers. 115. Away from me ye wicked for I will keepe the commandements of my God THe cause why the man of God could not so stay himselfe on the Lord was because what way soeuer he turned himselfe he could see no man that would helpe him He had no helpe of the world euery man prouided for himself some shifted this way another that way he could see no good example of any which either beleeued Gods promises to be true or were readie to obey his commaundements Wherefore it is manifest that they were impediments rather than furtherances vnto him For else why should he say Away from me ye wicked c Were there so many impediments in his daies and shall we thinke there are not so many in ours or was that age wherein he liued more wicked than the age wherein we liue First we are nothing like him in good things he had greater graces of God than we haue he had gone further in holinesse than we we liue
which way soeuer a man would turne himselfe although hee would search the world with a candle hee shall finde many euill to corrupt him but fewe good to guide him And seeing our times are worse than the times wherein the Prophet liued and wee are easier and readier to take harme by euill examples than he was we must know that whosoeuer will be truly taught to hate vaine inuentions and loue the word of God he must learne that which is written in the first Psalme that is that we walke not in the counsell of the wicked nor stand in the way of sinners Away then with them that say the Preacher indeed speaketh well and teacheth the truth aright but who doth it and rather let vs bid the euill away from vs let vs followe them that doe well so farre as they follow Christ and his word let vs be heedfull to looke to our waies and be the more careful because in former ages the Lord hath set before vs so many examples of falling Wee may communicate with them in our calling wee may be knit to them by consanguinitie wee may bee ioyned with them in affinitie and as neighbours dwell together we cannot in these things bee well free from them yet we must not deale with them as they be wicked we must not drawe in the yoke with them we must not be giuen to the like studies to the like endeuours and enterprises with them Concerning their calling in the world wee may vse them but not according to their corrupt dealing with the world Wee see the Prophet his meaning is Away from me ye wicked ye weaken my faith in Gods promises by your inuentions you inkindle mistrust in me I will not yeeld to you I will not consent to you nor take part in any of your inuentions for I trust in my God he is my shield and my refuge Here wee may also learne how to discerne betweene their persons wherein they beare the image of God and their callings which are the ordinance of God and betweene their liues which are full of corruptions If we looke but into the first commandement we shall see how hard a thing it is to keepe Gods law vnlesse wee sequester ourselues from the societie of sinne How shall we beleeue among vnbeleeuers or pray to the Lord among prophane persons or trust in the Lord among such shifters For as euil men continuing in the companie of godly men shall sodainely at one time or other be coloured with their good things so the godly abiding in the meetings of the wicked vnlesse they bee very circumspect and suspect their owne weaknes will sodainly be taken We knowe that Ioseph being in Pharaohs Court began to be coloured with the Egyptians corruptions If then wee haue any iust cause of meeting with the wicked we must not auoid their companie but we must mislike their manners we must rebuke reproue cry against their sins we must feare our selues and in euery thing suspect them But let vs see how dangerous a thing it is to bee with the wicked and what meanes there be with them for our destruction Whether we be friends and in league with them or foes and at defiance with them all is one For if wee be at defiance with them how will they bring our persons in contempt and raise many calumnious speeches against vs and affray vs with iniuries If we be in friendship with them in what danger are wee least they should inueagle vs allure vs and take vs slily away from a good conscience If we be at defiance with them they will dismay vs with threatnings if we be in friendship with them wee cannot deale so roughly against their sinnes wee can hardly gainesay them in their wickednesse wee are drawne away by them and waxe colde by little and little in those things wherein we haue been zealous Oh here then appeareth the wonderfull and vnspeakeable mercy of God to his children in this world to keepe them as sheepe among wolues and to saue them from the infection of sinne in the middest of a wicked and sinfull generation It followeth in this verse That I may keepe the commandements of my God As if he should haue said he is not your God because you put not your trust in him but follow your own inuentions he is my God I loue him I feare him I put my trust in him I loue his word because his promises are sweete to me I feare to sinne because his threatnings proue true I trust in him because of his word he is none of your God neither can you assure your selues of him For as Portion 20.3 Saluation is farre from the wicked because they seeke not thy statutes No no God is grieued and displeased with you though for a while hee spare you he shall one day punish you he is my protectour and defender This is a notable thing and worthy to be obserued The man of God recouereth himselfe because God hath promised in his word that hee will defend his as with a shield but he will put to flight the armies of their aduersaries He reasoneth therefore thus with himselfe The Lord hath promised to be a tower and buckler for them that put their trust in him and beleeue his word I beleeue this to be true I see it shall come to passe according to his word therefore he is my God my shield and my refuge Let vs learne in time of trouble thus to recouer our selues For doe we not see how now adaies some take this way and some take that way some vse this shift and some haue that policie doe their dealings shew that God is on their side or that hee will take their part nay rather that he is farre from thē We must euery one frame this reason which the Prophet vseth that euery man may say I trust in Gods word I hate the vaine shifts of the wicked God is my God My God wee must here marke that wee giue not God sufficient honour vntill we cleaue wholy vnto him as he requireth of vs in his first commaundement For we then haue him to be our onely God when we onely feare him when we onely loue him whē we onely obey him when we put our trust in him alone So that we deny him his honour vntill we leauing all other fetches and deuises of louing fearing obeying and trusting in him and loue feare obey and trust in him as we are onely and wholy taught in his word Excellent is that place of the Prophet Psalm 73. where the man of God seeing the euill men in number many in power great and good men in number few and abilitie weake began to bee in a dangerous estate in thinking almost wickedly of Gods prouidence and began to be moued and to dispute as it were with God about the prosperitie of the wicked and pouertie of the godly vntill hee came to looke into the glasse of Gods word where he found
but if they will tremble at Gods word they shal be children of obedience and not be subiect to this wrath of God Thus Christ also reasoneth Matth. 24 â—7 Luk. 17. 18. As the dayes of Noah were so likewise shall the comming of the Sonne of man bee 38. For as in the dayes before the flood they did eate and drinke marrie and gaue in mariage vntill the day that Noah entred into the Arke 39. And knewe nothing till the flood came and tooke all away so shall the comming of the Sonne of man bee Luke 17. 28. Likewise also it was in the dayes of Lot when in Sodome the Sunne shined in the morning and all was well euen then came the wrath of God from heauen When the old world was making mirth and thought of nothing lesse than of drowning vntill Noah went into the Arke suddenly the waters came vpon them Likewise is our estate we know nothing now we see the world is as it was we prouide for our posteritie Thus wee see our Sauiour Christ reasoned much like to Dauid In the peculiar iudgement it shal be like with vs as with Sodome that Citie was destroyed suddenly and so shall we be In the generall Iudgement it shall bee as in the dayes of Noe the water swept them away at vnawares so the fire shall purge vs when we thinke not of it Thou hast saith Dauid troden downe in times past thou wilt tread downe againe 2. Pet. 2. 4. If God spared not his Angels that had sinned but cast them downe into hell nor the olde world nor Sodome c. Thus our Sauiour Christ and with him his Apostles teach by precepts and confirme by examples and so must all the godly Ministers approue and teach this doctrine that the godly may haue their faith established in Gods promises and to leaue the wicked excuse lesse against the day of iudgement They haue left vs a president to follow whereby we must be awaked from slum bring that Gods children may stoope and the rest be committed to the righteous iudgement of God We see how we may profit by examining seuerall iudgements for seuerall sinnes hath not God appointed in his word and executed from heauen a seuerall punishment for seuerall sinnes Doth God say that Idolaters Heretikes and prophane professors should bee swept away with plagues and warres and hath he not swept away the Egyptians in the red sea Exod. 14 Did the Lord threaten the breach of the Sabbath with death And did he not strike the man that did but in that day gather stickes Numb 15 Whose sinne though men spared on earth yet the Lord punished it from heauen Nehemiah taught his people this doctrine saying Did not the wrath of God fall on our fathers for our example Yet there is to be noted that euermore the Lord hath done and doth fatherly correct and admonish before hee vtterly sweepeth away Shall we thinke that the Lord is altred His long suffering did not presently punish neither after hee had threatned but hee gaue terme to repent hee hath dealt so gratiously with countries nations and people that hee hath not so troden them downe as they haue troden down his glorie but by benefits hath allured them by chastisements driuen them and by examples perswaded them to repent before his plague came The Lord hath appointed for disobedient children death Deut. 21. 18. If any man hath a sonne stubborne and disobedient which will not hearken vnto the voyce of his Father nor the voyce of his Mother and they haue chastened him and he would not obey them and after complaint made to the Elders of the Citie all the men of the Citie shall stone him with stones vnto death And Prou. 20. 20. He that curseth his father or his mother his light shall be put out in obscure darkenes There is among other one wicked generation euen a generation that curseth his father and blesseth not his mother but of such a one let the Eagle put out his eyes Hath God so threatned and will he not punish 2. King 2. Little children who for their age we would thinke to be spared for mocking the Prophet of God Elisha who cried for vengeance by the secret motion of Gods spirit were by two Beares deuoured Did the Lord punish scorners then and will he spare them now For fornication we know twentie foure thousand fell on one day were swept away with the plague and shall fornication now be vnpunished We stand but by grace we are but petitioners we must feare least liuing in these and such like sinnes we be swept away with these and such like iudgements This must make vs to feare our selues to loue and beleeue the word to grow in repentance and make our schooling in the iudgements of God some in one and some in another We haue heard now how the cause of the Prophets prayer was the sight of his infirmities this must stirre vs vp also to priuate prayer For though we haue receiued neuer so many and excellent graces of God yet without prayer shall we not be able to stirre vp our selues by them We must see how the man of God seeing the seuere iudgements of God was moued to prayer that he should not be troden downe and swept away with the wicked We are likewise to sweare to this practise both to make vs cleaue faster to the word also to make vs the more to feare our selues For it is a visible iudgement of God when we see the iudgements of God and are not staied in fixed faith in the Lord and a reuerent feare of our selues We haue bin taught because we are giuen to thinke that the iudgements of God appertaine not to vs that the long suffering of the Lord is to leaue the wicked vnexcusable and not to haue one of his vnsaued and still calleth some and doth not execute his iudgements vntill the measure of sin be fulfilled to the brimme Genet 6. So that he spareth to call his to repentance to leaue the wicked without excuse who would neither be moued with his promises nor feared with his iudgements And although it seeme an easie doctrine that God will by one way or other punish sinne and thinke that we haue learned this before it be taught yet we shall finde our selues ignorant of the practise of it which if we knew it would be a key of the whole Scriptures vnto vs. And thus much of the generall doctrine now of the particular For their deceit is vaine As if the Prophet should say notwithstanding all their high imaginations thou hast destroyed them for they haue but deceiued themselues in false religion and vanitie of life Thus then let vs consider of it that whether our vanitie be in religion or life it is but deceit Heresie and Idolatrie carrie a great sway vnder a colour of godly life but when Gods iudgements sweepe them away they seeme vaine that neither their Idols can
leaue me not to mine oppressors THe Prophet goeth on praying for the increase and continuance of Gods fauour vsing two arguments the first by shewing his afflictions which hee suffered the seconde by declaring his affection to the word whereunto is added a reason drawne from the nature of GOD that it is his time to helpe in affliction His generall desire then is to haue a further loue of Gods word to this end hee sheweth his miseries and afflictions and with what affection hee longed for helpe trusting that God would now come to doe right His prayer is that the Lord would not suffer him to bee ouercome with ouer-much afflictions but that as it is Psal. 125. 3. that the rod of the wicked shall not rest on the lot of the righteous least the righteous put their hands vnto wickednesse and that the hands of the oppressors should not preuaile God then giueth vs this libertie that wee may pray against our and his enemies but wee must withall consider these two reasons I haue executed As if the Prophet said Thou hast promised to helpe all them that hold causes and maintaine them well through thy grace I haue vsed a good cause well performe therefore oh Lord thy promise in me So the Prophet prayeth Psal. 41. Heare me when I call O God of my righteousnesse c. where hee sheweth that as God doth promise to helpe in afflictions so he requireth of our parts that wee should suffer as weldoers and as doing well in a good cause as if hee had expressed his minde in these words O God the cause which I maintaine is iust and I haue maintained it well let them fall then that haue an ill cause against me who hauing so righteous a cause As we haue to learne that we shall not be without oppressors if we doe well so must we learne how to behaue our selues therein It seemeth monstrous to some that we should by weldoing purchase such enemies as if when ye do well ye suffer wrong and take it patiently this is acceptable to God 1. Pet. 3. 13. Who is it that will harme you if you follow that which is good Yet it is a thing in the secret iudgement of God either to the triall of the faith of his children or the fulfilling of the sins of the wicked Who would thinke a man should haue enemies but by desert True it is if the world were aright but because wee liue in such a world wherein Christ himselfe executing iudgemēt and righteousnes did suffer because it hated him much more must we looke for it as Christ himselfe hath also fore warned because the seruant must not be aboue his maister and because we labour and cease not to hinder the kingdome of Sathan hee enarmeth the world with hatred against vs also We must not think that we can be here quiet For although we be sometimes troubled because we haue not done somewhat which we ought yet often we must be oppressed as righteous doers although not so as our enemies finally shall preuaile against vs. We see the Prophet desireth God to be the patrone of a righteous cause and of a righteous cause rightly handled we must then if we will assure our selues of Gods protection first consider if our cause be iust and hauing such a cause whether we haue rightly dealt in it Let vs therefore when we are oppressed search our cause if we feele that our conscience be guiltie then no maruell though wee suffer because the Lord correcteth either our euill cause or our ill handling of a good cause Wee must see that in the equitie of our request our cause be iust and true and being good that our dealing therein bee also iust and right Let vs see this now in particulars Our Sauiour Christ saith he came to put dissension betweene the father and the sonne the mother and the daughter and that the father in law should bee against his son in law and the sonne in law against his father in law True it is if it be for the Gospels sake and we withall haue done our duties and obedience which nature our callings require that we be hated yet must we not be dismaied although we haue the enemies of our own familie of them which by nature are ioyned to vs we are not to be discouraged if it be righteousnes which we must maintaine and vnrighteousnes which they maintaine if thē our cause being good we vse all obedience loue and dutie and yet be grieued we must recouer our selues with that which Christ hath said but if our cause bee ill or being right wee shewed not our selues humble and dutifull in the defence of it then we haue deserued iustly to be euill entreated of them If wee shall obserue this to happen either among Magistrates to their subiects or Landlords to their tenants or any other gouernours to their inferiours when they shall deale ill with vs in debts fines and exactions we must consider that if we haue done righteously we haue the libertie to comfort our soules in prayer Lord I haue done the part of a faithfull subiect or the dutie of a good tenant Lord helpe me against this man which oppresseth me wrongfully But if we haue discouraged their hearts either simply by ill doing or in a good thing by ill dealing we must know that the Lord by them doth take some good thing from vs who from them did take some good duties We must see then whether we haue done our duties in loue or not this will keepe vs from fuming and will make vs rest in prayer The ignorance of this doctrine maketh vs fret and fume who neuer consider whether our cause be good or whether in a good cause wee haue vsed good dealing or no. If Gods children looke thus into their consciences it will humble them as surely I did not well to him God suffereth him to doe the like to me againe and meateth out vnto mee the like measure with mine owne meat-yeard Where wee must learne that Gods children neuer deale so earnestly with their enemies as with their God And as this holdeth in superiours so must wee marke this doctrine in all troubles with our inferiours or equals Now if our seruants or our children doe not deale dutifully with vs we must enter into our selues on this sort Lord I haue brought vp these sonnes or seruants in thy nurture and feare I haue instructed them and prayed for them I haue vsed all meanes wherby I might bring them to good yet for all this they deale ill with me and in this case wee must knowe that God wil heare our prayers But if we haue not done our parts in cloathing feeding or teaching them or in praying for them it is the iudgement of God in that we haue not done the dutie of godly parents Christian householders in making them the children of God and seruants of the Lord neither can we say Lord release me in this case
Wherefore Iob said chap. 31. 13. that if hee did contemne the iudgement of his seruant or of his maide when they did thinke them selues euill entreated by him What shall I doe when God standeth vp and when he shall visite me what shall I answere He that made me in the wombe hath he not made him hath he not alone fashioned vs in the wombe Vers. 122. Answere for thy seruant in that which is good and let not the proude oppresse mee ANswere that is be suretie for me So though his cause was good yet he thought himselfe not so wise as to answere his enemies nor so strong as to preuaile against them in that which is good hee knewe that God would not take his part in any euill cause which must make vs if wee looke for God to be our helpe to prouide that our cause bee good His minde then is if my cause Lord were euill I durst not craue thy helpe but it is good therefore speake for me We therefore if our cause be ill are rather to craue of God to haue our sinne pardoned because the righteous God is not a defender of an vnrighteous cause Againe though our cause be good wee must not therefore thinke that wee our selues can answere it because the man of God saith portion 20. 2. Pleade my cause and deliuer me that is Lord put an answere into my mouth take my cause into thine owne hand mine enemies are too wise and strong for me Thus the Saints of God hauing good causes would not trust in them What is then the cause why oftentimes in good causes wee preuaile no more euen because wee would shoulder them out with our own strength say not Lord put wisedome into my mouth Lord put a weapon into my hand Then our good causes must neuer be seuered from our God for otherwise wee shall neuer haue good issue of them So we must beware that wee make not God a reuenger of our affections but pray that wee may bee harnessed with a righteous cause and with a right handling of it from God True it is then that in trouble we may pray not to be ouercome yet wee see the man of God confessed how hee behaued himselfe well in affliction and as by the fire the gold is both tried good and purged from the drosse so the Lord prooued in him the gold of his graces and scoured him from corrupt affections he scoured him from the loue of this world to stirre vp in him the loue of the world to come he scoured him from the workes of the flesh and quickened in him the workes of the Spirit he stirred vp his gifts to serue Gods glorie and scoured him from the loue of himselfe So by his fatherly chastisements the Lord quickeneth vs in good things and deliuereth vs from euil So we haue heard also how in our defence we must pray for Gods graces because for want of wisedome and patience we cannot answere our owne cause For as in our suites at law we get pleaders and Proctors to speake for vs so we must know that in the court of heauen we cannot pleade for our selues but must open our suites to Christ which must pleade it for vs. Now in that he saith Let not the proud oppresse me he noteth that they were such as did flatter themselues for graces receiued as though they should bee controllers vnto him No maruell then though we reproch men when we reproch Gods mercie maiestie We may learne here that wee can neuer deale mercifully with men which will not deale mercifully with our selues For our sinnes must humble vs before God before wee will be humbled with man otherwise we shall grow so proude that we shall not be farre from oppression Vers. 123. Mine eyes haue failed in waiting for thy saluation and for thy iust promise HEre is a further thing that the man of God requireth not looking to be helped at the first brunt but neuer to leaue off his suite vnto the very failing of his eyes according to that of the Apostle 1. Pet. 3. 10. If any man long after life c. 11. Let him eschew euill and do good let him seeke peace and follow after it So this man of God had long endured trouble which many will be content happilie to sustaine for a while but if it be any thing long they fall from iudgement and iustice Wee must not thinke then to deale ill with them that deale ill with vs neither must we deale well but for a time because wee must perseuere For when we slip too much we neuer shewe that we did truly execute iudgement and iustice If the man of God here so resisted the diuell and wicked men which are as the instruments of Sathan breathing for our destruction we must also fight against them after his example although his soule fainted his eyes failed his flesh parched his naturall powers melted This we may also see how the Saints of God mourned in their prayer Away then with this common saying which proceedes from inconstancie I haue borne iniuries long I haue taken much at his hand and put vp many wrongs should I suffer him still to abuse mee and let my selfe be vndone Surely euen to the failing of our eyes the Prophet sheweth vs wee must maintaine a good cause and seeing the Lord hath the issues of all things in his hand and helpeth desperate cases he will vndoubtedly helpe vs if we leaue not our case Then we see though he had deuoured many euils yet he executed iudgement and iustice so we must swallow vp many iniuries and yet neither depart from the Lord nor cease from our cause And though we would crie in our prayers to be heard to the clowdes and send foorth lowde shrikes though wee would roare as a cannon gunne yet what is it that seasoneth our prayers euen the mourning of our hearts the failing of our eyes and when we pray with vnspeakeable sighes which cannot be expressed For they be not lowde eloquent and well set prayers which are acceptable to the Lord but our staying our selues on the Lord and our continuing in well doing and our maintaining of a good cause to the vtmost so that a man might sooner pull the eyes out of our heads and the heart out of our bodies and bereaue vs of our liues than make vs leaue righteousnes and though troubles shall come we will still follow our cause to the failing of our eyes fainting of our hearts and melting of our powers Herein then appeared the true vertue of the faith of this man of God because whilest no wickednesse is offered many will doe well but after often triall with iniuries they execute neither iudgement nor iustice so that where this faith wanteth there is no true loue of iudgement and iustice besides heere we are to marke that that is a true prayer which commeth from the true feeling and deepe sense of his heart and without this well set
mercie He doth not meane here as the Papists he assureth himselfe of nothing of desert but though he shewed mercy vnto others yet with God he sueth for mercie and not for merite If then hee had failed in nothing hee would not haue pleaded so for mercie as Paul reasoneth in the fourth to the Romanes vers 4. To him that worketh the wages is not counted by fauour but by debt And here we see that hee doth not glorie that his executing of iudgement and iustice was his owne worke but acknowledgeth it to be the gift of God and bringing nothing of his owne he craueth pardon It is an hard matter when we haue thus done not to haue our patience broken and to doe the things which we haue done before For for this cause in that the wicked loaded him with such euils and they oppressed and set themselues both against his cause and his person and his corruption was great he praied for perseuerance And teach me thy statutes That is if thou wilt shew this fauour vpon thy seruant so it is if not in the meane time Lord teach me the true vnderstanding of thy word We craue often Gods mercy and helpe but we thinke not that his mercie of all other were the greatest as the Prophet saith I desire thy fauour but this is my greatest desire euen to be instructed further in thy word Let vs then looke on this man who being in trouble desireth nothing more than the word and wisheth not so much the ease of the flesh as hee desired to be deliuered from vnbeleefe We must therefore aboue all pray for this As in the greatest haruest we lose none occasion but if we want oportunitie we craue it by prayer and striue the more by labour to recompence the losse of time passed then in our spirituall haruest which so farre passeth the other as the soule the bodie how much need haue we to see whether we haue this carking care to pretermit none occasion of Gods word and to recompence that at one time which we lose at another And though he saith Deale with thy seruant he doth not here boast of his seruice but pleadeth for mercie If a Nobleman should take vs as vagabonds and rogues or should rescue vs out of prison when wee had any suite we would craue mercie and fauour and not speake of our seruice here is no presumption so likewise we being taken as stray sheepe and rescued from the prison of hell if we crie Lord deale with thy seruant according to thy mercie we doe shewe no presumption but plead for mercie and say Seeing thou hast vouchsafed Lord to take me to thy seruice consider with what enemies I haue bene oppressed though I am not in all things a skilfull seruant yet I am faithfull to thee in affection Lord therefore helpe me The Papists then are destitute of Gods Spirite they see not this metaphor that it is of such seruants who when they haue done all things they can yet thinke themselues vnprofitable seruants His meaning then is O Lord defend me from mine enemies for my cause is in thy seruice Verse 125 I am thy seruant grant me therefore vnderstanding that I may know thy testimonies WE see the Prophet of God neuer calleth into question the promises of GOD although they were long suspended but rather his owne incredulitie and vnbeleefe because he either did not so execute iustice iudgement as he ought to haue done or else beleeued not so throughly the couenants of God and therefore desireth hee to be taught in the statutes of the Lord that he may further beleeue his couenants For albeit he had executed iudgement and iustice yet hee was oppressed though hee waited on Gods promises yet they were not fulfilled therefore he might haue shrinked had not the Lord taught him his statutes to strengthen his obedience and exercised him in his couenants to confirme his faith His prayer is the selfesame which in effect Christ taught his Disciples commaunding them to pray Lord increase our faith that is Lord increase our faith in the assurance of our iustification according to thy statutes in the feeling of our sanctification according to thy couenants So we see now that as the man of God praied before for a further vnderstanding of the statutes of the Lord so heere he praieth for a further vnderstanding of his testimonies The Saints of God did neuer so brag of their gifts of knowledge and faith but that they still acknowledged and lamented in themselues the remnants of ignorance and incredulitie and desired the remedie of them by praier This ought to be for our instruction that though we be not conscious in our selues of any grosse disobedience or palpable vnbeleefe yet we must pray for a further sight of the law finding our vnbeleefe we must craue of God that we may be more staied in his promises Perseuerance is an excellent thing especially when Gods promises are delaied and we in greatest danger then is the sure triall both of our knowledge and faith We are also taught here that whatsoeuer good things we haue we haue them not as to locke them vp in our possession but seeing wee may shrinke away and make shipwracke both of faith and a good conscience we must pray to haue a greater knowledge of the statutes of the Lord and a greater faith in his promises And here is to be noted how the Prophet desiring a greater knowledge of Gods testimonies he doth not so much desire any corporall reliefe against his enemies as spirituall resistance against his vnbeliefe teaching vs that in perill we should especially craue the true vnderstanding of Gods will that hauing gotten that we may haue all other things as it shall please the Lord. Here we see a great difference betwixt the faith of Gods children and the presumption of the wicked flesh and blood after long triall either cast off all weldoing and perseuering in obedience or else labour to weaken our faith but in God his children it must not so preuaile either to the staying of their obedience or hindring of their faith For flesh and blood in all troubles seeke to be released from them but Gods children are taught to possesse their soules in patiēce and aboue all craue that faith which pleaseth God and that obedience which is most acceptable vnto him This then is a token of a reuerent faith in the testimonies of our God when we call into question rather our obedience and faith than Gods promises and statutes and when our consciences tell vs that we doe not so much desire to be rid from our troubles as that the rod of the wicked may not light vpon vs either in rebelling against Gods lawe or in mistrusting his couenants For as we haue said flesh and blood would rather be exempted from outward miseries than to feele the comfort of Gods promises But we must haue a iealousie of our selues and suspect our want of
can walke in the loue of God and obedience of his will doubtlesse this is a speciall grace of God In this sense the Prophet prayed on this sort Therefore haue I doubled my prayer because I see so little helpe among men I cannot see any good example to edifie me Lord helpe me It is time for thee O Lord to worke for men haue destroyed thy law We see then how well this dependeth on that which goeth before For in the beginning of this Portion he prayed that he might not be oppressed of his enemies now he prayeth that his enemies might be suppressed At the first sight this would seeme not to be a charitable kind of dealing to pray against enemies because loue requireth that we should pray for our enemies how then doth this agree with the rule of loue or shall we thinke that the man of God did any thing here against the law of charitie We haue shewed that the children of God were neuer inkindled with wrath for their owne cause but for the breach of the law of God so this man of God had no respect of himself but of Gods law his cause was good his persecutors cause was euill he hurt them not but laboured by all meanes to ouercome them with good he did not for a while but continued long in it he was not wearie of his wel doing but went forward euen to the very failing of his eies yea his eies as he saith in the last verse of Port. 7. gush out with teares because their sins were so great he sought peace ensued it and yet he saw no amendment but that they were worse and worse wherefore seeing their sinne was past recouerie and that there was no ordinarie help on earth he prayeth God to deale with them from heauen Neither doth he pray here for their confusion and vtter perdition as some may falsely thinke but rather sheweth that it is now time that the Lord should vse some chastisement that they may know that there was a God and that they had broken the lawes of God that they might come to a sight and feeling of their sins that they might be punished if it were so the wil of God to their conuersion or at the least that they might be no more a plague to the world and a reproch to the word When our affections are mingled with our cause we are to suspect our selues but otherwise when we haue a good cause and see that we haue perseuered in executing iudgement and iustice and yet the iniquitie of our aduersaries laieth it selfe so open that it groweth desperate then we may desire the Lord to take his cause into his owne hand And here we are to obserue the Prophet saith They haue c. where he noteth not any particular person nor maketh mention of the destruction of any singular man but vseth a generall rule wherefore for our instruction these rules are more diligently to be obserued First we are to looke that our cause be good and our aduersaries cause be euill Secondly that we be not incensed with anger because we are contemned but because Gods word is despised that is that the cause why we pray against them be Gods and not ours Thirdly that we keep our selues in well doing and thereby heape coales of fire vpon their head that we beare them euen to the breaking of our backes Fourthly then when we haue vsed curteous admonitions and by the ministerie of the word or Magistracie if the matter so require and may be obtained haue sought to turne them Fiftly when we haue prayed for their amendment and wept for their sinnes and yet all these things will not serue we may say as in a last refuge Lord take the rod into thine hand spare them not alwaies prouiding this that we pray not against any particular person but leaue them to Gods secret iudgement Thus we see here is no breach of charitie But now adaies we may hereby see men reuenge rather their owne affections than defend Gods glorie Wherefore when we haue prayed ill against them for whom we neuer prayed for good I say to them tremble and feare for this is not the zeale of Eliah this is not the zeale of Dauid it is a zeale of the flesh and not of the spirit it will worke their singular woe vnlesse they repent It is time That man of God here teacheth Gods children that when Gods law is destroyed it is time for the Lord to wake This euery man may confesse but blessed are they that can say in a good conscience I haue liued iustly I haue vsed no ill against mine enemies I haue prayed for them I haue deuoured many iniuries at their hands I neuer reuenged Secondly we are here to learne that when the law of God is once brought into contempt whether it be in a nation in a countrie in a citie or particular person let that nation countrie citie or particular person know that the wrath of God is not farre off either to their amendment or to their further and more speedie destruction If we goe through the doctrine of the Prophets we shall see this to be true As first we may see in the first second third sixt seuenth and eight of Esay the Prophet of God threatneth the Israelites that because they came to worship of a custome but lay still in their sinnes because they were rebellious giuen to pleasure and contemners of the word they should be led captiue of the Assyrians and denounceth many plagues against them which all came to passe in the daies of Ahaz they were carried away captiue and were no more a people of seuentie yeares after as may appeare Esay 6. And although Gods children haue their infirmities and euen they which are Gods children by calling may fall into grosse sinnes yet because there is in them no general falling from honestie but they haue in them a special care and feare of Gods word so that they loue nothing more they feare and tremble at nothing more than at it though it may be in the meane time they fall into sinne yet they will not fall from sinne to sinne surely the Lord will in time draw them out of their sins and spare them from the common destruction as he did here Dauid who though not this generall contempt of the word yet some sinne he had This is then in the children of God truely called that although sometime more carnall than spirituall and slide into many wants and infirmities yet they fall not from one sinne to another sinne but they tremble being rebuked by the word they esteeme reuerently of the prayers of the faithfull they thinke highly of the Sacraments vsed in the congregation are obedient to all discipline of the Church in these there is great hope that they shall be reclaimed from sinne and exempted from the punishment of the same But when we ioyne sinne with sinne and draw sinne
is too much no paine seemeth too great for the thing which wee loue we set a great price on things which are loued So then if we make our loue of the word and make our price on it we shall thinke no paines sufficient no trauell enough to attaine vnto it and on the contrary if our loue be little and small to the word we shall finde it to be the cause why we set so little a price on it For if our loue be in any measure it will draw on our affections but when we haue lost our loue no maruel though we haue so barren feelings If then we will haue any true triall of our loue let vs see if with the man of God we can open our mouth and pant Now if we thinke that in others it is reproueable that they haue lost their former heate and broken their first loue and we see the holy Ghost reprehendeth the Nicolaitans and that they be fault worthie who neither be hotte nor colde whom the Lord protesteth to spue out of his mouth as hee threatneth the Laodiceans and shall we thinke the selfe same things not too reproueable or blame worthie in our selues Wherfore when we feele such coldnes in affection such luke-warmenes in loue we must earnestly striue labour in praier against them For where there is no feruencie there is no loue in truth and if we doe any thing drowsily it is an argument our loue is cooled and we are to suspect the deadnes dulnes of our affections So that this may be the briefe sense of the man of God Because I desired to haue my loue satisfied I panted If we looke into that heauenly and spirituall Song of Salomon wherin is set downe both the pure loue of Christ to his Church and the ardent affection of the Church to Christ her spouse we shall be ashamed of the want of our affections the want whereof doth breed the want of loue Vers. 132. Looke vpon me and be mercifull vnto me as thou vsest to do vnto those that loue thy name HEre the man of God continueth to shew his loue in that nothing can satisfie him in making his petitions saying O Lord regard me looke vpon me thy seruant not according to thy iustice but in dealing mercifully with thy seruant We are peraduenture accustomed to this prayer and we sometime happily haue this affection yet we do it not with the Prophet to the panting of our hearts or opening of our mouthes We desire the Lord to be good and mercifull to vs because we are in some miserie and distresse not that we haue any desire to see the glorie of God aduanced in the accomplishment of his promises Let vs see then whether we haue this affection of the Prophet in vs or no. Why doe we pray for fauour and mercy at the hand of God because of his promise This is something but we ought to doe it because we loue the word If our prayers as we haue said before could pierce the skies with their shrilnesse if they were so eloquent as all men were delighted with them yet they finde no grace nor fauour before the throne of God vnlesse they being grounded on the promises of God grow from a loue of his word Thus we see how first he proued his loue to the word in that he opened his mouth and panted and after he desireth that his loue might be satisfied We must first see this in iudgement and after be ashamed of our selues Wee maruell why we go on in loue and affection so little why we pray so much and obtaine so little we thinke we perswade our selues to haue asked much of the Lord yea but not aright For we must so craue of the Lord to looke vpon vs that if he should looke from vs we should hold our selues to be most miserable The yoong Rauens craue of the Lord wheÌ„ they are hungrie the Lyons yell and roare for foode and both the croking of the Rauens and yelling of the Lyons is satisfied with meate If the Lord so dealeth with these which are more inferiour creatures than man much more wilâ— he do it to vs if we with like affection shall craue it If the Lord then looke not on vs and be mercifull vnto vs we are gone and then we are to shew our longing to his mercie and to ease our hearts with prayer according to the example prescribed vnto vs of the Prophet When then we haue griefes we languish away with them and martyr our selues we bite vpon the hard bridle but here we must haue our remedie euen by laying our selues open in God his bosome we are not to pine and consume away with them but to laie them downe in the lap of the Lord. Why doe so fewe good motions come vnto vs or when they come why fleet they so soone away euen because we cherish them not nor giue them good entertainment because we chaunge not our motions into prayer but put them to silence and smother them by other rouing cogitations And be mercifull vnto me We see the man of God still desireth mercy This is all that he esteemeth of this is the thing which we must alwaies couet and coueting this we may leaue all other things according to Gods pleasure As to them that loue thy name c. It might seeme that hee had merited and by desert might haue challenged the graunt of his prayer but he still cried for mercie and craues nothing of merites We see then the papists are carnall hauing proud spirits for although the Prophet had executed iudgement iustice he sueth for mercy He desireth the Lord to renew his graces in him that he might also renew his mercy towards him This doctrine is manifest in the second commandement where the Lord saith I wil haue mercie vpon thousands of them that loue mâ— and keepe my commandements Marke he saith not that he wil reward them that are truly zealous in the worshipping of him but he saith that he will shâ—w mercy vâ—to them For it is both the mercie of God that we haue grace to doe the will of God in our first beginnings it is the mercie of God that we haue grace to continue in doing his will in our after proceedings This is a comfortable doctrine when we remember that the rarest and dearest seruants of God did renue the mercies of the Lord towards theÌ„ by crauing that his graces might be renued in them Mercie it is that moueth God to begin any grace in vs it is mercie to continue vs in grace it is mercie that he crowneth his gifts in vs. When the Lord then will bestow any mercifull thing vpon vs hee preuenteth vs by bestowing also some grace vpon vs. For if we respect our selues we are so far from any right challenging of any new grace or mercie to be giuen vs that we are most worthie to be depriued of the old graces alreadie receiued As thou
vsâ—st to doe to them that loue thy name c. The words in their proper tongue signifie thus much According to thy in lgements which thou doâ—st execute to them that loue thy name according to that in the fourth verse of the seuenth portion I remember thy iudgements of old o Lord and haue bene comforted His meaning therefore in these former words is not fully expressed Here we may learne the necessarie vse of this word and how needfuâ—l a thing it is and how speciall a gift it is of God his wisedome rightly to discerne and distinguish the words Iudgements as we haue often fore shewed is taken either for executing the threatnings of the Lord denounced in wrath and in desert or else for the performance of his promises made in compassion and of mercie His meaning briefly is be mercifull in iudging me as thou art wont to iudge thy seruants let me haue iudgement in mercie and enter not into the iudgement of my sinnes for no flesh then shall be saued and deale with me as with thy deare seruant If we be guiltie of our owne crosses we must acknowledge our sinnes as the iust causes thereof for neuer any of the children of God obtained mercie without this We are then in trouble to looke to the promises of God if we by faith can finde the like testimonie of a good conscience but when we see our sinnes to be the cause of our troubles or that it is the Lord his hand of iustice vpon vs we cannot in truth vse this prayer of the Prophet There is a iudgement in righteousnesse and there is a iudgement in mercy Of the first the man of God speaketh when he saith Enter not into iudgement c. the iudgement in righteousnesse of the second the Prophet Ieremie speaketh Correct me O Lord yet in iudgement that is in the iudgement of mercy and fatherly correction And because we faile for the most part either in our outward actions or inward affections we had neede to pray that the Lord would deale with vs according to his mercifull iudgement True it is that the Saints of God doe say O God of my righteousnesse O God of my saluation but that is to be vnderstood in respect of men and not in respect of God but they that come with their case to be iudged and pleaded before God must needes say Lord be mercifull to thy seruants We must neuer draw neere then in prayer before the Lord without this clause that the Lord would accept vs in Christ hiâ— obedience and that we doubt not of mercy when the Lord iudgeth vs in his Christ. Here we are to obserue how the Prophet maketh an experience of the Lord his dealing and thus reasoneth with him I see thou Lord dealest mercifully with them that loue thee but I loue thee therefore Lord deale mercifully with me This deceiueth many we reade not the word of God for imitation or as thinking that those affections which we reade to haue been in the children of God are to be required in and of vs also but let vs know that whatsoeuer haue been the strangest and rarest affections of God his children they are for vs to follow For though we cannot attaine to them in the like measure that this man of God because we will not deny that he had a greater measure of Gods spirit than we haue yet we must by vsing the like meanes attaine to some measure if not an hundred fold yet threescore and thirtie fold Now we see that he hauing obtained the like graces with God his people craueth here the like mercies with theÌ„ For his sense is euident as thou diddest not make a couenant with thy seruants after their sinnes but according to thy mercy euen so Lord deale with me Here is no speciall thing mentioned but he setteth downe that which hath been and may be in the children of God He prayeth noâ— for any speciall mercie then but for that mercy which by experience he hath seene ratified in others likewise he speaketh not here of any extraordinary graces of God his holy spirit but of theÌ„ which are ordinarie and incident to any one of God his children as to another although not in like measure And surely we haue not the like mercies with them because we haue not the like graces that they had To loue the word of God as gold to gape after it to breath and â—â—nt for it are singular gifts of God but giuen to none in that time with such speciall prerogatiue as they may not in some measure be giuen to the Saints of God in our time if we soloued the Lord. For that which the Apostle Peter said of them that feared the Lord to wit the Lord hath no respect of persons but they that feared the Lord are accepted the same the Prophet speaketh here in effect of them that loue the Lord. For when the promises are generall in pronouncing we must make them particular by a seuerall applying of theÌ„ to our sâ—lues Let vs then be ashamed of our selues for our wants of loue The Lord hath not graunted vnto others nor denied vnto vs any speciall priuiledges as they thought among the Papists who in their readings had wont to admire much at the Saints of God and to follow them but little The Lords hand is not shortened that he can lesse helpe vs than he hath in times past our forefathers neither is his mercy lesse that he will not helpe vs for his is the kingdome his is the power his is the glorie for euer but our sinnes as saith the Prophet haue made a partition and a diuorcement betweene the Lord and vs our loue is lesse our sinnes are greater than they were in our forefathers Let this comfort vs the man of God here prayeth not for any extraordinarie mercy For as the loue of God to vs ward is common with other of his children in like manner our loue to Gods word must be common with them and if we haue the like graces with them we shall obtaine the like mercies with them For in the substance of saluation if we haue faith the Lord will deale with vs according as he dealt with Abraham Isaac and Iacob with the Prophets and Apostles Wherefore the Lord as we said a little before hath set downe his promises iâ— generall words which we must deriue by faith as particular and proper to our selues Now if we had this sealed in our hearts that they were neuer confounded nor deceiued which put their trust in the Lord we should be assured that his arme is not shortned he is as able to reach it out vnto vs as euer he was before if onely we will beleeue and say with the Prophet of God Amen We must take â—eede that we suffer not as ill doers and that the Lord finde vs not lying in some sins for then we cannot in truth vse the Prophets prayer for the like mercies in that we
is in Psalm 125. The rod of the wicked shall not rest on the lot of the righteous So that the man of God prayeth here that his affliction might not hinder his glorie And no maruell for his enemies first laboured to daunt his faith then they went about to loade him with iniuries either subtilly to circumuent him or openly to oppresse him when these things would not serue they striued to bring his person to contempt and his cause to discredit as also they went about to bring themselues into estimation and their cause into credite No maruell then though he thus prayed least that they resisting him too long hee should be ouermatched Wherein we are to learne that wee must not ouercome ill with ill subtiltie with subtiltie violence by violence but by praier And seeing the Lords eares are open to the prayers of the iust and his eyes vpon them that feare him seeing his eares are shut to the wicked and hee will not looke vpon them in mercy but his face is set against them the Lord vndoubtedly will heare vs and looke vpon vs and will confonud our enemies And I will keepe thy testimonies Behold the man of God promiseth thankefulnes and if it pleaseth the Lord to free him from these euils hee would keepe his law not that we must thinke that he before did breake them but though the proude had him exceedingly in derision Psal. 51. though the bands of the wicked had robbed him 61. though the proude had imagined a lye against him 69. though they had dealt wickedly and falsely with him 78. though they had almost consumed him vpon the earth 87. and he was like the bottle in the smoke so that hee was wonderfully distracted in his calling yet if the Lord would vouchsafe to free him from these euils as before in part so now in whole he would bestow his life on the Lord. We are then to learne that in trouble wee are to desire to none other end to be deliuered than the better and more freely to serue the Lord and that when wee haue made so solemne a promise to the Lord we throughly purpose in trueth to performe it For though affliction of it selfe helpeth vs nothing vnto godlinesse but is rather some hindrance why in our calling wee are lesse profitable yet as it is sanctified in Christ and receiueth a blessing from God to worke in vs it keepeth vs from euill and prouoketh vs the more to doe good But wee if we be in aduersitie if wee haue trouble or losse of goods or losse of friends oppression of enemies or such like make large vowes and plentifull promises and crie Oh if I might be deliuered from this sicknes if I might be freed from this trouble if I might be vnburthened of this euill I would surely serue the Lord I would become a new man I would change my life and enter the waies of repentance but we looke not to performance This thankfulnes of heart made the Prophet Psal. 116. 12. to cry out What shall I render to the Lord for all his benefits towards me I will take the cup of saluation and call vpon the name of the Lord I will pay my vowes vnto the Lord euen now in the sight of all his people Where wee see that it was the custome of Gods people to stirre vp themselues after their deliuerance vnto thankfulnes We shall see now by examining our selues how it is so in vs. Oh say we that I were recouered of my health oh that the Lord would restore those things to me againe which I haue lost then doubtles would I wholy giue my selfe to the Lord. But let vs see if in all these things wee bee not vow-breakers and are rather growne worse than wee were so greatly are we to feare our selues God hath deliuered vs from our enemies freed vs from warâ—es saued vs from scarcitie penurie pouertie plagues and sicknesse and hath blessed vs with peace abundance plentie health and all other blessings let vs see how we vse these things We know the times haue been such when we could not haue this liberty to reade and heare the word of God but wee are now freed from such miserie and set in great libertie whether doe wee vse this time to Gods glorie and increase of our knowledge and building vp of our faith or not We know that there is a vicissitude in all things and one thing succeeedeth another and as the Lord hath long time vexed other nations with trouble and graunted to vs a long time of libertie and quietnes so our course must come by the order and change of things to be vexed with troubles and others shall be set at some libertie Are we the better then for this benefit If wee bee all is well if not will it not thinke wee be laide to our charge that what time the Lord had giuen vs wherein we might reforme our selues wee haue abused in being so little reformed what our time hath been to set forth Gods glorie how little glorie the Lord hath gained by vs. We haue often heard that our two principall props in trouble are faith in the promises of God and a testimonie of a good conscience which wee see often to be in this Prophet Wherefore what doth fasten and comfort faith euen a good conscience what doth make it wither and wauer euen because we haue been fruitles and haue not done good workes This then must be our comfort in trouble that we suffer not as ill doers that we may look for Gods promises But if our sinnes accuse vs and we suffer as ill doers wee shall not bee able to feele any comfort in God his promises Then let vs see the fruit of this prayer The Saints of God and deare Martyrs of Christ made this prayer before vs the fruit and effect whereof is growne vnto vs. For their sufferings were our prosperitie their losse our gaine their imprisonmeÌ„t our libertie their death our life as true as old is that saying proued The blood of the Martyrs is the seede of the Church For their blood hâ—th cried vp to heauen with the blood of Abel for our comfort and brought downe vengeance on our enemies and obtained mercy for vs. They did sowe in teares and wee haue entred into their haruest with ioy let vs beware least wee sow euill to our selues and for others they sowed comfort for their posteritie let vs take heede that wee sow not discomfort for them that shall come after vs. And as their death hath stayed the wrath of God from heauen that it is not fallen vpon the vine seeing many yeeres he hath planted among vs a vineyard seeing he hath hedged it and gathered out the stones of it and hath planted it with the best plants and hath built a tower in the middest thereof and made a wine-presse therein and hath looked it should bring forth grapes but it hath brought forth wilde grapes so our sinnes so
inkindle the wrath of God that hee will take away the hedge thereof and his vineyard shall bee eaten vp hee will breake the wall thereof and it shall be troden downe he will lay it waste and the wild bores shall enter into it What a thing is this that the deare Saints and Martyrs of God should deserue so well of vs and wee should deserue so ill of our selues and of our posterities Seeing then Gods mercie hath been shewed by so many blessings and we eate of their sweete of the haruest who neuer haue tasted of the cold of the winter nor heate of the summer let vs feare least for our vnthankfulnes the Lord doth come to punish vs and both for our want of religion and vngodly life cause the Lord to remoue the candlesticke take away the Gospel and bereaue vs of our talents Wherefore wee haue great neede to pray to be reformed in our iudgement renued in our affections that our thankfulnes may appeare in loue of sound religion and obedience of godly life to the glory of our good God Thus we see it is not a strange thing for Gods children to suffer in this world although God giueth vs sometime a breathing time and maketh vs as children of the wedding who so long as the Bridegrome is with them doe not lament nor mourne And seeing euery one that will liue godly in Christ Iesus must suffer persecution and for a good conscience Minister Magistrate and master of an household shall finde trouble in his owne flesh hatred of the world and persecution of Sathan it is certaine that we often purchase too much quietnes to our selues because we doe not so labour for the mortifying of our flesh for reproouing of sinne and the beating downe of the kingdome of Sathan as we ought to doe Thus we see the Prophet groundeth himselfe on Gods promises who hath said that the rod of the wicked shall not rest on the lot of the godly shewing vs that no temptation shall come to vs but we shall haue either strength to beare it or else the Lord will remoue the force of it so that if he remoue the violent force of it we shall neede but little strength to beare it if our trouble be great the Lord will giue vs great strength Neither as some doe doth the man of God vse forgerie for forgerie and deceit for deceit but staieth himselfe onely and wholy vpon prayer For Gods children haue no such spirit as the worldlings haue who for the most part requite euil for euil subtiltie with subtiltie euill language with euill language but by prayer onely they labour for helpe at Gods hand We haue heard that insomuch as he protesteth to keepe the testimonies of the Lord he meaneth that he will more throughly keepe them than before We haue further learned that it is our corruption to be godly in time of trouble but afterward the case with vs is altered Wherefore our godlines then is to be suspected and he is very vngodly that at such times will not be godly But herein is the difference betweene the regenerate and vnregenerate that the regenerate after their visitations are more godly after sicknes they haue a greater zeale after their deliuerance a further care of glorifying God which is nothing with the vnregenerate Now seeing the Lord hath heaped benefit vpon benefit yeare after yeare mercy vpon mercy whether hath God wonne some speciall glorie or our brâ—thren some speciall benefit by vs or no And as the Lord heard the mones of his Martyrs their teares and their blood and gaue them mercy so let vs feare least our sinnes crie for vengeance vnto him All afflictions of themselues are tags of Gods vengeance yet being sanctified in Christ to God his children they be turned into blessings as all outward blessings not blessed of God are turned to curses to the wicked For as sicknes and aduersitie by the Lord sanctifying them are turned to blessings to Gods children so health peace and prosperitie are turned to ill to the vngodly because of their abuse Vers. 135. Shew the light of thy countenance vpon thy seruant and teach me thy statutes VNtill his deliuerance came the Prophet of God prayeth to be taught in the statutes of the Lord whereby he might learne to behaue himselfe well in the time of trouble For affliction is so violent a storme and carrieth away a man so headlong that vnlesse the Lord guide vs we may soone take hurt But what desire we most If we in sicknes delight most in the sweete face and gratious countenance of the Lord it is happinesse if not we are truely in miserie For this is the cause why many goe from euill to worse in their trouble and become so dull because they neuer pray to see the cause of their affliction and that they might profit thereby The sense of the man of God is If Lord thou wilt deliuer me I shall obey thee more if not Lord giue me strength to glorifie thee by patience Away then with the violence of flesh and blood which maketh vs to some out these and such like speeches Who could away with such pangs as I suffer who could suffer such paines as I am in Surely euen they that pray to God to profit by them they haue Gods spirit as for the wicked they cannot profit thereby If then we be deliuered out of aduersitie we must obey the word if not we must craue wisedome to see the will of God constancie to abide in it patience meekely and thankfully to suffer whatsoeuer the Lord shall lay vpon vs. I care not saith the man of God so much for my libertie as I might thereby praise thy name and obey thy commandements This is an vsuall thing in the booke of God to pray for the Lords countenance Psal. 4 6. Many say who will shew vs any good but Lord lift thou vp the light of thy countenance vpon vs. And Psal. 67. 1. God be mercifull vnto vs and blesse vs and shâ—w vs the light of his countenance and be mercifull vnto vs. And Psal. 80. 3. 7. 19 Turne vs againe O God and cause thy face to shine that we may be saued This verse is read three times in this Psalme which sheweth vâ— that this ought to be the summe the heape and the chiefe of all our requests namely that in what estate soeuer we are we may be assured that we haue the testimonie of Gods fauour if we be in affliction that the Lord is not angrie with vs if we be in prosperitie because the Sunne shineth on the iust and vniust that we may see withall the mercies of God and his louing fauour in Christ giuen vnto vs. We see where Gods spirit is there we are thankfull in prosperitie and patient in aduersitie where God his spirit is not there we are proud in prosperity and murmurers in aduersitie Many saith the Prophet Psal. 4. 6. say who will shew vs any good See how
fearefull curse to be vpon it when we vse it not The fourth rule is that if we will labour for true zeale wee must be patient in our owne causes and deuoure many priuate iniuries that the Lords cause may be the better prouided for and that his glory may goe the better forward For wee see how soone and how grieuously we are moued for our owne causes and how soone we are cold in defending Gods cause This then is true Christian zeale to deny our own reason and priuate commodities and especially to seeke Gods glory though it be with our danger This would so stop the mouth of the aduersarie that howsoeuer for a while he thinketh vs to be cholerike mad men and esteemeth of vs as reuengers of our own affections yet one day he will confesse that wee did not seeke either our owne commoditie or our owne reuenge but that whatsoeuer we did we did it for Gods glorie and in the defence of a good cause The seeking to reuenge our priuate euils doth much hurt and bringeth great iniurie to this godly zeale for if we could speake with the tongues of Angels and could speake neuer so gloriously to the delight of all men and haue not loue euen to our very enemies all were nothing all were abomination in the sight of the Lord. Contrariwise if wee can be content to forsake our selues and to be accounted as nothing wee shall bee more acceptable to the Lord and finde lesse trouble to our selues True it is that God his children euen in their best actions are troubled whiles they suruay their inward affections and gage their hearts before the Lord whether they haue not done their things in selfe-loue rather than for loue of God whether in vaine glory rather than for the glory of God without which exercise we shall neuer see whether our actions be pure or whether they be vnpure or whether they be mixed whether they be in respect of God or in respect of our selues Many can reioyce at good things in themselues and repine to see them in others many can be grieued with euils in themselues which will reioyce to see it in others Wherefore we are greatly to suspect our selues and our zeale when we are thus affected because it is a manifest token that we are not pleased with that which is good for Gods glory but for selfe-loue neither doe wee repine for Gods dishonour but at our owne discredit But wee are to learne howsoeuer the good is done to reioyce and howsoeuer euill is committed to be sorrowfull We see the Prophet here was not grieued so much because they were his enemies as because they were the enemies of God For if he had thought theÌ„ to haue bin Gods childreÌ„ whatsoeuer priuate iniurie he had receiued he could haue swallowed it vp and more haue reioyced in them as they had been the children of God than haue beene griued because they iniured him Here then we must learne to beare with the infirmities one with another but especially with the frailties of the children of God neither are we so hainously to be offended with the infirmities of the godly as with the presumptuous sins of the vngodly and obstinate True it is indeed that our zeale must cause vs most to be grieued for the sins of the godly by how much they were come neerer to the image of God than others Howbeit it must alwaies be with a fellow feeling and pitifull sympathie towards them as the Apostle exhorteth vs Rom. 15. that the same minde should be in vs which was in Christ Iesus of which place we haue spoken often before Wherefore we must make Gods friends our friends without any respect of persons howsoeuer they be otherwise farre distant from vs either by place or familiaritie or nature or howsoeuer and on the contrarie whosoeuer is Gods enemie must also be ours howsoeuer we are ioyned together yea though we lie both together in one wombe This would seeme an hard doctrine to flesh and blood and yet our Sauiour Christ hath manifestly and plainly taught it vs Matth. 10. 37. and 16 14. Luke 14 26. If amy man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his owne life he cannot be my disciple What would he haue vs to cast off all naturall affection and so the Scripture should repugne whereas it is set as a note of them that should come in the last perillous times 2. Tim. 3. 3. That they should be voide of naturall loue and affection and might be contrarie to that Exod. 20. Honour thy father and thy mother c. No he meaneth nothing lesse but he meaneth that we should so be ioyned in naturall loue as he speaketh of himselfe Who is my mother who is my brother euen he that heareth the word So that though we be neuer so farre asunder we must loue them that loue God and though that we be neuer so neere we must hate them that hate God yea and so farre as our friends would pull vs from God and from his truth we must shake off all naturall affections not because they be ioyned to vs in the flesh but because by no meanes they will be ioyned with vs in the spirit Yet in the meane time we must remember that we doe all duties of loue and obedience to them as in admonishing them in praying for them and mourning for them and then if nothing will serue but we must either cleaue to them and forsake God or forsake them and clâ—â—ue to God we must separate our selues from their corruptions knowing alwaies that we must obey the first Table before the second and pietie must goe before charitie and we must serue God before we serue man and nature must giue place to godlinesse The fift rule is that we must be stricter to our selues than to any others in some things and we must offer more libertie to others than to our selues If we complaine of sinne let vs be at most defiance with our owne corruptions so when we fight against the corruptions of others we shall not fight against their persons but against their sinnes This is the doctrine which our Sauiour Christ also taught vs that if we would see well to pull out the more of sinne in another man we should first labour to take away the beame of sinnes in our selues Why calleth he it a beame in vs and more in others because our owne corruptions are or ought to be farre better knowne to vs than the corruptions of other men we should be best acquainted with our owne infirmities and know that there is in vs a bottomlesse pit of corruptions Which Paul saw when he said that of all sinners he was the cheifest that is he had the greatest light of his owne wants and was most familiar with his owne corruptions Wherefore we must first iudge our selues and cast the first stone at our selues we
them with that affection wherewith we of them in the like case would be admonished and yet as we also remember to be admonished of them as though we were admonished of God Doest thou loue Gods glorie then wilt thou surely admonish thy brother of sinne Doest thou loue thy brother then wilt thou admonish him with compassion See here is that which teacheth all wisedome I must be grieued for sinne because it is that that casts all mankinde from the Lord because it is such a thing as thrust Adam out of Paradise it is so grieuous a thing that it ouerwhelmed the old world with waters it consumed Sodome and Gomorrah with fiâ—e it crucified Iesus Christ the Sonne of God it is such a thing as is an enemie to God the Father an enemie to God the Sonne and an enemie to God the holy Ghost and therefore I must needes be an enemie vnto it yet I must be grieued as putting my selfe in the like case that the offender is Wherefore many faithfull Ministers of God when they are most hot they haue most heauines in their soules least the curse which they must needs threaten doe turne to the confusion of the persons whom they threaten Thus we see this zeale will teach vs neither to rebuke sinne too coldly nor yet too hotly For we shall not so loue God as we shall abuse man the image of God neither shall we so loue man as we shall hinder or impaire the glorie of God for if we be sorrowfull that God is offended and that man hath offended we shall be sure to make an holy medlie Vers. 140. Thy word is proued must pure and thy seruant loueth it HEre the Prophet shewing his loue to be the cause of his zeale repeateth in effect that which he said before It may seeme strange why the man of God should make mention of this so oft that the word of God is true But we must know that he did it to strengthen his faith in the time of trouble and that then he might not faint We thinke not that there is such need of faith because we feele not the like temptations For they that haue no sight of their corruptions know not their vnbeliefe and they that feele not their vnbeliefe feele not the necessitie of this strengthning of their faith And as they that know not their vnbeliefe know nothing so they that beleeue and see their vnbeliefe know this to be necessarie They then that haue a true triall of their vnbeliefe know this faith to be a rare gift of God So that the Prophet commendeth the word of God here of experience for he saith Thy word is proued most pure His meaning is this This is the cause why I am so zealous euen because I loue thy word and therefore O'Lord I loue thy word because I finde it by proofe to be so pure That we then may make this our rule for examination why are we so cold in zeale euen because we are cold in the loue of the word For as our loue encreaseth so encrease also our delight and griefe our delight to see the thing loued to haue happie proceedings our griefe to see the thing which we loue to be despised This we see to be in euery kinde of loue For a man that truly loueth his wifâ— cannot abide to see his wife contemned and discredited nor the woman that truly loueth her husband can abide to see him reiected and despised When we loue our friend we are grieued to see any contempt offered vnto him This then we see in the nature of true loue to reioyce to see the person loued aduanced or the thing which we loue esteemed and grieued to see either the person or thing so loued to be cast downe and contemned It was a griefe euen to the Heathenish Philosophers to see their doctrine not regarded were they so moued for the small regard of that earthly doctrine which had no exact truth in it but was mingled with infinite errors and vntruths and shall not we much more be moued to see the word of God which hath so exact a truth and no vntruth contemned and little set by wherefore when we haue not this godly griefe in vs it is a manifest argument that our loue is very cold For as our loue is the greater so vndoubtedly our griefe will be the greater and so as our loue is the lesse so will our griefe to see the thing defaced be also the lesse When we haue much delight in any thing we are much grieued and who are more grieued to see the word of God troden downe than the godly because of all other their delight is most in it Not without cause then is this loue commended vnto vs to be a token of our zeale and therefore we see Psalme 67. the Church praiseth and prouoketh all the world to praise God when the word had free successe such is the loue of it to the word of God O let thy people praise thee O God yea let all the people praise thee Oh lâ—t the nations reioyce and be glad c. As then the children of God thinke themselues in ioy and prosperity when the word of God is in prosperitie so it being in any trouble death is not troublesome to them so that by their death and suffering they may any thing confirme the truth and giue countenance to it The Prophet of God sheweth his loue to the word saying All my springs O Lord are in it meaning that all his ioy his delight and affections were wholy set on the word of God Wherefore if there be such ioy in hauing it there must needes be great griefe in wanting it We are herein greatly to condemne our selues that we are no more thankfull for our vnthankfulnes bringeth this secret curse that we are no more zealous because many can hardly iudge betweene fleshly anger and spirituall zeale such is the rare feeling of this true zeale they are readie to imagine that if one be godly zealous they are straightway carnally angrie How necessary a thing therfore it is to know godly zeale all men may see for as we haue said that the Lord threatneth Reuel 3. that vnlesse the Laodiceans would be more zealous and amend he would spue them out that is he would haue no delight in them 〈◊〉 the Lord would as leeue haue vs of another religion as to be so luke-warme in his true religion For as a stomacke is easily brought to prouoke a vomite by receiuing somewhat that is lukewarme so the Lord spueth as it were out of his stomack luke warme professors as them whom by no meanes he can brooke which is a most feareful thing We know that the good father Elie 1. Sam. 3. although otherwise no doubt he was the deare seruant of God was grieued for the sinnes of his sonnes and mourned when the Arke of God was taken was reproued by the holy Ghost that he should loue the glorie of his sons
tell you the word is true and this is mine onely comfort O Lord that though the wicked rage thy promise for euer is vnchangeable Proued true What could deceiue it could the Serpent in Paradise No. What could wash it away could all the flood in the deluge No. What could consume it could all the firie furnace of Gomorrah of Egypt and of Babylon No Looke from the first father of all Adam vnto this day and how many seruants the Lord hath died and sound pure so many examples wee haue of the purenes of the word This then we see is a word pure by proofe We esteeme greatly of armour of proofe which neither the speare could pearce nor the shot of gun batter nor dart in any battaile could bruise oh how hath the word encountered with Sathan and with all his adherents How many darts of the worldlings hath it sustained and neuer yeelded but as a sword of proofe hath not onely striken off the heads of Sathan and of all heresies and schismes but also hath mightily preuailed against powers and authorities and principalities in heauenly things When wee haue an approued medicine we thinke it a thing of great price being such a one as neuer failed but wheresoeuer it was laid it wrought the feate so here is a tried medicine for the soule which neuer did deceiue any that vse it a right This is a most rare medicine and soueraigne salue For neuer sore was so great in mans soule neuer maladie so grieuous neuer corruption of sinne so fare gone neuer was there any wound of conscience so desperate which either this did not cure being vsed or might haue cured if it had been vsed This hath been tried and is approued by all the sicke soules that euer were since the beginning of the world to this day whereof some were deliuered from many sores of their conscience many euen rescued from the depth of their sorrowes We count him a tried friend and approued which in no troubles that euer did befall vs shrunke from vs and failed vs but stood vs in all stead possible but whom I pray you hath the Lord euer deceiued vs that put their trust in him or in whom hath the word of the Lord euer failed which wil stick with vs to the end which will saue vs from all euils accompany vs in all dangers recouer vs in all infirmities pitie and relieue vs in all miseries which will saue vs from hel and will speake for vs before the ludge and pleade our cause and euen whilest life lasteth will still stand vs in stead Wherefore seeing the word of God hath in it such excellencie that it taketh vp all the delights of Gods children and the contempt thereof taketh vp all the sorrowes of the Saints of God seeing for being eaten vp with the zeale of Gods word whatsoeuer we lose in the outward man we gaine and are recompenced for it in the inward man contrarie to the eating zeale in all other things whatsoeuer seeing the neerer wee come to God in his word and the further we go from our selues though we were thrown to the ground wee should be reedified seeing if we were tried in the furnace wee should finde such an happie exchange that as the gold wee should lose no weight but become more pure seeing it only reneuth vs in trouble and we cannot more discredit the word of God than euer to suffer it to be contemned or not sufficiently esteemed as becommeth a thing of such perfection glorie eternitie and exact righteousnes seeing it is such an armour of proofe so tried a medicine so approued a friend let vs craue of God that he would open our eyes and cleere our vnderstanding that we louing it for these causes may zealously be set on fire and truly be grieued to see it contemned Thus we see how exact how pure how comfortable how euerlasting the word is Thy righteousneâ— saith the Prophet is an euerlasting righteousâ—â—â— Psal. 11. thou haâ—â— O Lord set downe a perfit righteousnes which hath been is and shall be for euer one and most constant thine is the kingdome the power and the glorie for euer thy hand is not shortned more than it hath been thy word neuer could be accused onely let vs say Lord increase our faith let vs say Lord giue vs the like faith of thy seruants and wee shall haue like graces with them though not in so large measure as they had Vers. 141. I am small and despised yet doe I not forget thy precepts HIs meaning briefly is this Lord seeing thy word is so pure I loue it for it owne cause though nothing come withall if thou wilt bestowe any thing else of thy seruant I thanke thee if not I loue it still yea though I should suffer discredit for it I am content For I loue thy word because it is a pure word and worthie to be loued with what crosse soeuer it be accompanied As the common prouerbe is Trueth may be blamed but trueth can neuer be ashamed and iniquitie may be ocuered for a time but yet iniquitie one day shall bee discouered It cannot be denied that it is a singular blessing which is said of our Sauiour Christ to grow in fauour with God and man and to be loued of both as it is reported of Samuel because as it is Eccles 7. 3. A good name is better than a good oyntment and Prou. 22 1. is to bee chosen aboue great riches and louing fauour is aboue siluer and aboue gold neither can there come a more grieuous crosse to a liberall nature and stout person than want of it Howbeit to search out the cause of discredit wee must alwayes enter into it whether our conscience telleth vs that wee suffer as well doers not as ill doers For euen the very Heathen said that a mans conscience is as a theater in the world Wherefore if wee suffer discredit iustly because of sinne it is to be lamented but when we haue faith in Gods promises and a good conscience flowing from our faith though we neuer so much bee discredited it is a small thing Great is the loue of our selues and great is the care which we haue to maintaine our credit For many will bee content to hazard their liues which cannot bee conteÌ„t to endanger their good name For if a man liue bereft of his good name he had almost as liue bee bereft of his life And therefore Heretikes as the Familie of loue giue in precept that they should rather die than suffer the credit of their sect to fall And no maruell for they see no better life neither do they feele any true comfort of God in their prosperitie neither can they truly call vpon him in their trouble Thus we see how a name is esteemed in the world This then is a true argument of zeale euen when wee are despised and suffer discredit still to beare good affection to the word For many are liuely and quicke
hearers are not prepared And as this preparing of our selues is necessary so also meditation and applying that to our selues which wee haue heard and prayed for that we may see how the word belongeth to vs and what euent our prayers haue For alas what precious seede is cast in the high wayes side because by meditation it is not laide vp but the diuell is suffered to come and steale it from vs To what end is the word if we hue not according to that which we haue learned If euery man shall enter thus into himselfe O Lord how many sermons haue I heard but how little haue I profited by them how long haue thy ministers preached but how slenderly haue I practised then should he see what comfort he had in the life of IESVS CHRIST when so many pearles haue bene cast to swine and such holy things haue bene giuen to dogs Likewise as needfull is this examination of our selues in prayer if that after I haue prayed I haue obtained mine heart may be enlarged to thanksgiuing if I haue not receiued I may search the cause in mine owne conscience thinke that the Lord would haue me still to continue my prayers vnto him Wherefore seeing we must thus prepare our mindes before and examine our hearts after and we are vnapt to heare or pray after we are refreshed because our mindes are laden and our bodies are heauie it shal be good in the morning so soone as we awake to meditate of GOD our Creatour to call to minde the glorie of the Appearing of CHRIST to consider of the day of the Resurrection and to muse of our rising to Iudgement Thus doing we shall see as in a present viewe all the graces of God set as it were before our eyes and and many comfortable things of Gods spirit comming to our mindes This wee see was the practise of the man of God in this place I preuented saith he the morning light Againe if in the night wee will but giue a good sigh when wee awake although I meane not to take away all naturall refection wee shall finde great comfort in it Thus if wee spend the morning in the word and prayer we shall so walk in the strength of those things which we heare and pray for all the day long as wee shall vse this Worlde as though wee vsed it not wee shall no further vse our callings then they be helpes to a better countrie we shall haue our direction out of the word what to doe and what to leaue vndone wee shall doe all things the better to Gods glorie and to the possessing of our soules continually in peace and patience If yet this doctrine be not sufficient to perswade vs the verie Idolaters will teach vs it who will rise early and breake their sleepes to goe to the masse when Aaron had yeelded to the people for making of a calfe it is said The people did rise early in the morning If then Idolaters for their superstitions can cut off their sleepe that in the morning they might leaue in them the deeper impressions why should wee bee slacke to bestow this time in the musing of the word that wee may feele the more effectuall operation of it all the day following What shall I speake of that Act. 2. That the holie Ghost came downe on the Apostles in the morning as may be gathered by the sermon of Peter when as he telleth them that it was but the third houre of the day Where it may appeare that they before being occupied in prayer and ministring of the Worde the holie Ghost came downe vpon them Thus wee see the fittest time to receiue the holy Ghost is in the morning In euery place almost of the Prophecyes it is sayde the Lorde stretched out his Arme earlie by the Prophets to teach vs that this should be the aptest time both to deliuer and to receiue the word If then students worldlings Epicures and idolaters haue made their gainâ— of the morning if the holy Ghost was then sent downe and the Prophets at that time would each let vs with the Prophet of God preuent the Morning light and take vp the first pâ—rt of the day in wisedome of the spirit to the Lords behalfe The third thing which we noted was cheerfulnes whereby we should cherish feâ—de and support our diligence without which we can doe nothing diligently long but we must also doe it painefully Wherefore the man of God saith Psalm 42. 4. I went with the multitude and led them into the house of God with the voyce of singing praise as 〈…〉 keepeth a feast This spirit of cheerefulnes oh that it were in vs that we might say one to another when the bell tolleth as though the Lord calleth vs come let vs goâ— to other â—o the house of God let vs goe cheerfully for we goe to a feast we goe to heare God speake vnto vs and to be partakers of the banket of his word Well there is not any one sinne that will more sit vpon the conscience of Gods children then their negligence in prayer and want of cheerefulnes in hearing the word which is the onely meanes to make vs fruitfull in good things and to withdraw vs from euill Thus to support diligence wee must vse cheerfulnesse without the which diligence languisheth fainteth and faileth Therefore the Prophet saith Psalm 95. Come let vs reioyce let vs sing aloud let vs come before his face with praise let vs sing aloud vnto â—am with Psalms Neither must women heere shake off their duties as though they were to excuse themselues from comming for in many places of the scriptures wee reade of the zeale of women which ouerpassed the zeale of manie men Luk 8. We reade how certaine women came and followed our Sauiour Christ and were healed of their infirmities Mary is commended for her wisedome in chusing and discerning the times aright Mâ—â—iâ— and Mary Magdalen are set downe in the Gospell for comming early to the sepulcher of our Sauiour Christ who first appeared vnto them because they first sought him Math. 28. we read also Act. 16. that certaine women came to Philippj to heare Paul and Timothie and that a certaine woman named Lydia a seller of purple attended to the things which Paul spake who therefore had her heart opened before other men Well in loue there is no lacke in cheerfulnes there is no negligence in good will there is no want And surely if wee were more cheerfull in these things we should see such good successe that we should be grieued with our selues in that we vsed it not before The next thing we obserue in prayer was Faith for that we might thus be diligent it is needfull wee should belieue and be confident for as we must be throwne downe with the feeling of our wants so must we be raised vp againe with faith in the promises because as neede pulls vs vpon
mercy and there is a iudgement of seueritie the first whereof is vnderstood in this place as we may gather by the wordes going before Heare my voyce O Lord according to thy louing kindnes of which couenant of mercy hee also maketh mention in the next portion vers 7. Consider O Lord how I loue thy precepts quicken me according to thy louing kindnes This is that couenant of grace wherein the Lord hath promised to pardon our sinnes and to heare our prayers wherefore though in respect of Gods wrath and our sinnes we dare not appeare before his Maiestie yet in comparing our cause which is the Lords cause with the cause of our aduersaries who are also the aduersaries of God and in respect of his mercy in defending his owne cause and in preseruing them that maintaine a good cause we may come with boldnes vnto him and with an assured hope that our prayers shall be heard Thus wee may call to minde how God is accustomed to deale with his people fearing before him in respect of our selues but recouering our selues through hope in his sweete promises whereon wee must â—o stay our selues as the remembrance of them may support vs and to doe this the better we must obserue the accomplishment of them both in our selues and in others Thus we may see what a great stay it is in trouble to know that no other trouble ouertaketh vs none other temptation hath inuaded vs than such as haue ouertaken and inuaded other of Gods children wherein they haue found deliuerance Further wee may herein desire the Lord to affoord sentence with vs when our cause is good though we be not so vpright in defending it as wee ought to be or when our good cause is well handled and that not for our selues but in respect of our aduersaries ill cause he would deliuer vs. Wherefore when we will obtaine our requests we must endeuour as much as in vs lieth to offer a good cause vnto the Lord and well handled Vers. 150. They drawe neere that followe after malice and are farre from thy law Vers. 151. Thou art neere O Lord for all thy commaundements are true WE shewed before that the man of God to the obtaining of his request vseth three especiall arguments the one drawne from his person in the first foure verses the other from the person of God in the fift verse the third and last from the person of his aduersaries contained in these two verses The plaine sense whereof briefly is thus much They O Lord that haue an ill cause are readie to bring their wickednes to an end and as they are readie to hurt me so they are farre from thy law wilt thou then maintaine such they being so neere my necke No they are no more neere to hurt than thou art neere to deliuer me they are not neerer with malice than thou art with deliuerance Thus hee draweth away his consideration from the iudgemeÌ„t of flesh and blood and looketh down to his watch-tower and to the Lord his sanctuarie O Lord saith he I haue cried I haue called vpon thee and that with mine whole heart I preuented the morning light and the night-watches I waited on thy word I mediated on thy word I haue obserued thy iudgements of old when I am thus neere wilt thou forsake me They are farre from thy word canst thou leaue them vnpunished no thou art neere their punishment and my deliuerance I know as they depart from thee so they shall not escape vnpunished in the end because their sinne is come to such ripenes as thy iustice can no longer suffer them It is a great temptation to Gods children which haue walked vprightly and kept a good conscience that the wicked should still be neere their neckes Wherefore if any such thing hereafter happen to vs we must not be discomforted or thinke it very strange seeing wee see this man of God was not without it it is no new thing wee must bee content seeing God hath so dealt aforetimes with many of his children On what great cause of thanksgiuing now haue we that hauing much more deserued to haue our enemies tramble vpon vs than others of Gods Saints haue notwithstanding so long time beene deliuered And if it come to passe that in time we come to the like temptation let vs labour to be profitable in the like meditation For flesh and blood thinke it strange that wicked meÌ„ should flourish in the defending an ill cause and that good men should be troden downe for maintaining a good cause This troubled Iob Dauid Ieremie and Habacuk to see that Gods people should be so tempted Wherefore when we see the generation of Gods children condemned and the generation of the wicked iustified we must call to minde this or such like meditations Seeing thou hast borne with mine enemies so long it is now the day time to punish The cause now why the wicked flourish so long and why the Lord deferreth to helpe his childreÌ„ is that the wicked may either by his long suffering come to repentance or else be left excuselesse Yea after he often stayeth to powre forth his vengeance because their sinnes are not accomplished and their iniquitie is not come to the full height measure and number and that his children might haue their secret sinnes punished here that is to humble them to allure them to obedience to trie their faith to proue their patience to worke in them a contempt of this world and a desire of the world to come so that that which they suffer vniustly of men iustly they suffer of God And when Gods children doe not thus profit the Lord in mercie will let the rod still tarrie vpon them vntill they haue profited in some good measure Thus wee see the iustice of God wil not suffer him to punish vntill sinne be come to the full and the loue of God will not leaue to correct his vntill there grow some profit and yet so as in the meane time the chilren of God sustaine no losse because whatsoeuer they outwardly lose they inwardly gaine Wherefore seeing the Lord hath promised that the rod of the wicked shall not fall on the lot of the righteous and that our temptation shall not bee greater than wee shall bee able to beare we must knowe that when the godly once begin to faint and the wicked thinke they are come to their height euen then it is due time with the Lord to send happie deliuerance to the one and a speedy ouerthrow of all the counâ—â—ls of the other The man of God then hauing these effects in him was neere his deliuerance but the wicked being in their pride were neere Gods vengeance How necessarie this doctrine is common practise may admonish vs for thus reasoneth flesh and blood in time of aduersitie We haue thus long kept a good conscience neither haue wee done against the will of God we haue serued the Lord this while yet this is our gaine our
cause is not heard our enemies crueltie is nothing diminished but much increased as though the Lord either heard vs not or hath forgotten vs. But let vs learne to reason with the Prophet on the contrarie Our enemies O Lord are neere to hurt vs but thou art as neere to deliuer vs what doe we but obey thee what doe they but disobey thee wilt thou then forsake the godly and canst thou suffer the wicked to prosper No thou art the Iudge of the whole world it cannot be for thy deliuerance and saluation is ready and neere for them who labour to keepe faith and to ioyne thereunto a good conscience We see then when flesh and blood would perswade vs that all time of deliuerance is past euen then faith beholdeth it to bee neere at hand for when wee thinke that we are at the last cast then we see saluation and helpe is neerest As this doctrine serueth for our comfort so we must learne for our instruction that if happily we suffer the longer yet we shall receiue for our temporall euill a spirituall recompence remembring alwaies the Apostles consolation 1. Pet. 4. who would not haue vs discouraged when we suffer for they which haue done vs euill shall be iudged of him who will come to iudge the quicke and the dead Although we see not this by the iudgement of the eye and by the light of nature yet although we should die suffering as weldoers cursed are they that shall ouerlie vs Blessed shall we be for we shall rest from our labours God is the iudge of the whole world of the quicke and of the dead he will not forsake his nor leaue his enemies vnreuenged Well although wee perswade our selues of this trueth yet it is to bee feared when the abomination of desolation shall be set vp we wil notwithstanding all this stand in a mammering and doubting what is truth what is vntruth what is good what is euill But alas if the Lord should be any thing the longer from vs in helping no maruel seeing we were the longer from him in obeying Experience will proue that though we haue neuer so many outward gifts neuer so glorious wisedome yet vnlesse wee still depend on the word and promise we shall stagger and falter in the time of temptation For this was the onely staffe that vpheld the man of God at what time he was ready to stagger They are farre from thy Law that is as if hee should haue saide Thou canst not O Lord but punish them for thou hast long suffered them to see if they will turne but there is no hope that they will conuert therefore there is no cause of despaire that thou wilt not punish them Oh true faith O sound perswasion of Gods mercie most needefull in trouble yea when the face of all things shal be changed and things shall be turned vpside downe we shall know the vse of this doctrine to be aboue gold and siluer The like were the man of God his Meditations as wee may see Portion 11. when his eyes failed him his heart fainted his spirit panted and was as the bottle in the smoke The proud saith he digged piâ—s for me which is not after thy Law all thy commaundements are true they persecute me falsely Thus wee see hee vseth two effectuall reasons the one drawne from his owne person who maintained a good cause the other from his aduersaries who defended an ill cause Vers. 152. I haue knowne long since by thy testimonies that thou hast established them for euer I Know O Lord not of late but long since that thou euer hast beene and art the selfe same God thou art no changeling thou doest not sometime maintaine the cause of thy children and some other time forsake them I know now by the couenant and records of thy loue that thou doest defend thine euen vnto the end I know that from the beginning thou hast hated punished sinne thou hast loued and maintained righteous dealing I am perswaded that thy iudgements proue not true once or twice alone but alwayes We see how needefull it is to vs for vs to haue knowledge throughly of the testimonies of the Lord. For this was an assured knowledge of the man of God I haue laboured saith the Prophet in effect to establish my knowledge whereby I may knowe that hereafter which I know now and that I must knowe that now which I must knowe hereafter yea I haue taken great paines to confirme this knowledge in me not of late but of long time Thus we see how the man of God laboureth to fetch out many arguments to strengthen himselfe in time of temptation wherein we also must imitate him For if wee shall store vp great plentie of reasons our enemies may push at vs and shake vs but they shall neuer ouerthrow vs. PORTION 21. RESH Vers. 153. Behold mine afflictions and deliuer me for I haue not forgotten thy Law THe selfe same argument and matter is here repeated which was before but after another manner Hee saith portion 16. 1. I haue executed iudgement and iustice leaue me not to mine oppressours The which in sense being all one with the other and seeing we haue deliuered the doctrine at large before here is not much to be spoken Onely we may obserue this he here laieth his misery open and vnfoldeth his estate before the Lord Behold saith he O Lord thine eyes are vpon the righteous thine eares are open to their prayers Thou seest my case let me sâ—e thy grace that I may knowe for a trueth that thou lookest on me The cause then why we oftentimes are not helped is because we hide our troubles from the Lord. True it is that the Lord seeth all although we should hide all neither needeth he the displaying of our owne miseries but yet in all troubles hee would haue vs to open and acknowledge our griefe vnto him that he might the better make knowne to vs that hee hath helpe laid vp for vs. Wherefore we must beware least at any time we smoother our estate or seeke vnlawful meanes but in all things with prayer and supplication make our necessitie knowne to the Lord. His reason ioyned herewith is this For I haue not forgotten thy Law that is although O Lord there is great want of obedience in me and I cannot and haue not exactly kept thy commandements yet I am none of them that contemne thy Law wherefore O Lord help me Thus we see stil that the man of God suffered as a weldoer teaching vs that if we suffer as ill-doers the rod of correction shall not depart from vs vntill in some measure it hath wrought in vs repentance but if we suffer with him as wel-doers we may boldly vse this argument and with this reason desire the Lord that hee would take his owne cause which we maintaine into his own hand And although he was a sinner which here he doth not denie and did forget many particular
c. Therefore the Lord denounceth plagues and punishments on euery side to fall vpon them Looke into the destruction of the old cities namely of the Egyptians of the Moabites of the Assyrians and of the Philistines and yee shall see how witcherie was the most especiall cause of their destruction So shall we thinke now that the feare of God doth touch their hearts who for losse of so small pelfe runne to wizards Well we are here to learne that as where the Lords feare doth so rule our hearts that we sanctifie the Lord therein we are free from the greatest temptations So where this reuerent feare of God is wanting there is no temptation though neuer so vile and grosse but we will yeeld vnto it The prouidence of the Lord being so rich and his hand so wide and large we must not be afraide of so small a losse of worldly goods Wee know that Zedechiah being a Prince Iere. 37. when the feare of God was gone from him feared that the very common people would mocke him so that he could not obey the Prophet Againe we know that Ieremiah being the Prophet hauing this reuerent feare of God seasoning his heart was nothing dismaid with all that either Zedechiah or any other of the kings could do vnto him Among many places excellent is that Iob. 31. where the man of God partly to stop the mouths of his aduersaries partly to comfort his own soule with the record of a good conscience and partly to shew the secret iudgements of God and that he did not suffer for his sinnes as he was accused but for som secret cause best known to the Lord he testifieth how free he was from fornication from adulterie from iniuries from vnmercifulnes from crueltie with his seruants and from oppression and sheweth the cause why all these things were in him because the Lord beheld all his wayes and told all his steps First for fornication he made a couenant with his eyes because there is no portion no inheritance from the Almightie to the wicked but destruction and strange punishments to the workers of iniquitie and as of fornication so also he speaketh how he was preserued by the feare of Gods iudgements from adulterie ' and afterward comming to shewe his innocencie in not cruelly dealing with his seruants he saith If I should contemne the iudgement of my seruant c â—hat then shall I doe when God standeth vp and when he shall visite mee what shall I answere Againe he professeth that the cause why he did not oppresse nor iniurie others was not that hee refrained for feare of men but for feare of God For saith he If I haue lift vp mine head against the fatherlesse c. I thinke my shoulder bones would goe out of their sockets Gods iudgements were fearfull vnto me I could not be deliuered from his Highnes c. And though he might by his great countenance which he did beare haue dealt roughly with men and might haue made afraide a great multitude Yet saith he the most contemptible of the families did not feare me Yea though the men were farre lesse then hee yet hee could not hide his sinne as Adam he could not conceale his iniquitie in his bosome Whosoeuer then wil be trulie religious and make a conscience of sinne in sinceritie he must thus walke in the feare of God and though he might so doe as no man could euer touch him for his outward conuersation though he did not run into the hand of the Magistrate and no man thogh he would could say Black is his eye he must submit himselfe to what perill soeuer and ouercome all feare of mans power with feare of Gods punishments And we must know that if there be some sin in vs on which the ciuill law can take no hold yet the fear of the law of God must be in stead vnto vs of all lawes knowing that though we escape the court of men we cannot escape the iudgements of God who will iudge vs not according to the law of man but according to his own law So that the children of God are so far off froÌ„ flattering themselues in these sinnes where mans lawes faile and which they doe not punish that they labour the more against them fearing that God will punish those sins more grieuously in the world to come which by the law of man in this world he doth not correct And because by mans punishing we are oft brought to repent of those sinnes wherein now oft times we die without any repentance So that we see how effectuall an instrument of God this feare of his law is against all kinds of sinne whatsoeuer For though in politike lawes there be no lawes against swearing breaking of the Sabbath or filthie speaking yet Gods children are not for that cause such as cast off all feare but such as by so much the rather feare and suspect such sinnes Now in that the man of God saith in awe of thy word see the man of God performeth that feare to Gods word which he oweth to God himselfe This is profitably to be considered of vs. If any deale now adaies with a prophane worldling in things concerning the true knowledge of God and the way of saluation he will answere What tell yee me of these things tell me what you can I am sure of this you can tell me no more than this Loue God aboue all and thy neighbour as thy selfe and I trust I shall loue God as well as you or the best learned But here is their hypocrisie descried in that they haue so small loue to the word For our Sauiour Christ witnesseth Iohn 8. He that is of God heareth Gods word if ye were of God ye would loue his word so one may say to this effect if we feare God we stand in awe of his word Wherefore the man of God saith Oh how loue I thy law protesting that loue to the law which he had to God And as he saith O Lord thou art my portion so he saith also thy testimonies haue I taken as an heritage Thus we must honour God in Christ and Christ in his word For looke what honour God would haue he would haue vs shew vnto Christ and looke what honour Christ would haue he would haue it done to his word Wherefore the Apostles not reuerencing our Sauiour Christ onely for his person but also for his word said Maister whither shall we goe from thee thou hast the word of spirit and life As this corrupt opinion of the feare of God is in the worldlings so also is it in heretikes and in the familie of loue who perswade themselues to loue God when they loue heresies more than the word but herein are those hypocrites and heretikes descried they will generally confesse they loue and feare God but examine them in any particular either of doctrine or of life and they will bewray their want of loue by heresie and their want of feare
for want of this feare we see how impudent sinners are in those things which ciuill Lawes doe not restraine fearing euen punishment more then Gods iudgement He that feareth God is no theefe why because mans lawe saith that he that stealeth shall be hanged no but because Gods Law saith Thou shalt not steale Though the place be neuer so secret where he may sinne although iâ— bee no manifest vnrighteousnesse and grosse iniurie yet if it were but to denie the last thing which were right and due the childe of God both feareth punishment of God if hee had done it or if he haue not done it he trembleth to doe it And Saint Iames hee reasoneth thus that hee that hath commanded one thing hath also commaunded another and hee that forbiddeth one thing hath forbidden another And surely howsoeuer mans law punisheth one and dispenseth with another sinne yet the word of God rewardeth all obedience and punisheth all disobedience So that he that hath saide as well Thou shalt not commit adulterie as Thou shalt not doe murder hath as well pronounced the shutting of the kingdome of heauen against adulterers as against murderers 1. Cor. 6. which thing Gods childreÌ„ knowing make as great a conscience of swearing banning cursing breaking of the Sabbath drunkennesse adulterie and lying which in mans law escape scotfree as of theft which by Ciuill law is adiudged worthie of death because that God that saith Thou shalt not steale hee also saith Thou shalt not take the name of the Lord in vaine thou shalt keepe holy the Sabbath c. Suppose they that those things are not forbidden by the law of God which are not prohibited by the law of man Then no maruaile though there bee so fewe theeues and so many Sabbath breakers why there bee so fewe murtherers and so many swearers because men abstaine from theft and murther for feare of temporal punishment and men haue no care to eschue swearing prophaning of God his Sabbath because they feare no externall punishment See here is mens conscience here is their religion this is their deuotion Well haddest thou neuer suâ—n gifts outwardly without this reuerent feare of God thou shalt neuer enter into God his kingdome But peraduenture when thou shalt come to answere before the tribunall of God thou wilt say O Lord I knewe not by mans lawe that breach of thy Sabbath or swearing were such great sinnes heare what the Lord will answere I gaue thee my law whereby thou shouldest bee gouerned neither did I giue any commandement in more ample and flat words than the lawe of my Sabbath wherefore seeing thou hast manifestly cast my law behinde thee and made lesse account of my commandements and iudgements than of mans law and threatnings I adiudge thee to eternall damnation Great indeede is the benefit of mans lawes to restraine sin and to bring to repentance yea often the punishment of man and shame thereof preuenteth the iudgement of God and shame of hell fire because wee see many haue been more ashamed of sinne at the gallowes than others that haue died vpon their beds Howbeit where this law is not executed and sinne seuerely punished or where there be any sinnes which come not within the precincts of mans iurisdiction it is most certaine they shall not escape the punishment of God Wherefore we must otherwise stand in awe of Gods law than mans law doth punish if we will with the man of God from our heart stand in feare of his word This feare maketh seruants as faithfull in their maisters absence as in their presence because it keepeth vnder the most secret sinnes For hypocrites flie sinne before men but sinne greedily behind their backs and they sinne not because mans law will punish them not because Gods law doth forbid them But God his children abhorre sinne as wel priuie as manifest and that because sinne is sinne and not in that it is punishable by mans law For they considering that Adam Hâ—siah Ezechiah and others were punished for small things dare account no sin to be small in the eyes of God It is the whip the rod and the scourge that causeth the hypocrite as an asse a foole and a slaue to leaue sinne but it is loue conscience and obedience that moueth Gods children willingly to abhorre it Vers. 162. I reioyce at thy word as one that findeth great spoyles AS he hath spoken of his feare so now he speaketh of his ioy Great is the ioy of them that finde spoyles for spoyles bring victorie and victorie makes the triumph so that spoyle brings profit and the victorie pleasure both then must needes cause great ioy His meaning then is that what battaile soeuer he did fight what towne soeuer he spoiled his ioy was nothing so great as it was in taking pleasure in God his word Heere then is a true note to discerne vs from hypocrites when we take comfort in nothing so much as in the word of God But some will say that this extraordinarie ioy appertaineth to the Prophet rather than to vs wherfore let vs heare what the holy Ghost speaketh hereof in the Gospel as Rom. 5. We haue peace towards God and reioyce vnder the hope of the glorie of God And Philip 4 he calleth it The peace of God which passeth all vnderstanding and the Apostle 1. Pet. 1. shewing how in the mercie of God wee are begotten againe vnto a liuely hope by the resurrection of Iesus Christ from the dead to an inheritance immortall and vndefiled reserued in heauen for vs biddeth vs to reioyce with ioy vnspeakable and glorious And Paul 1. Cor. 2. 9. sheweth what cause we haue to reioyce because the things which eye hath not seene neither eare hath heard neither came into mans heart are which God hath prepared for them that loue him These things we see are such as are common to all why then doe Gods children so much reioyce in the word First in consideration of their owne vile and miserable estates then in consideration of God his loue and Christ his merits for them For they considering with themselues that by nature they are nothing but vassal of sinne the bondslaues of the diuel the enemies of God and fire-brands of hell and that by Christ they are freed from their sins set at libertie from Sathan ransomed from hell and reconciled vnto God and that he will bring vnto them the fruite of his death and benefit of his resurrection by killing sin in them and quickning them vnto righteousnes remembring Colos. 2. 14. that Christ hath taken away the hand-writing and fastened it vnto his crosse and that euery member through him hath spoiled the principalities and powers and led captiue the world the flesh and the diuel and hath made a shew of them openly and hath triumphed ouer them in the same crosse feele such a ioy as neuer any earthly conquerors felt the like For looke how farre greater the victory of sinne and Sathan is aboue
the day-light and of a little childe Buâ— let them couer their sins in the depth of their hearts let theÌ„ hide them with darkenes surely the Lord will keepe them in a register and in time will lay all their sinnes before them that all the world may knowe how they haue buried the long suffering of the Lord in the hollow graues of their hypocrisie Wherefore euery man that wil shew himselfe thus to be perswaded of Gods al-seeing presence must shew it by an earnest care of obedience and a reuerent feare of disobedience whereof the one that is the feare of disobedience is shewed in the first verse of this octonarie the other is shewed in the last Shall we then assure our selues that wee bee perswaded indeede that God doth beholde vs let vs search our hearts whether we haue these or the like affections For dare a subiect in the presence of his prince commit any thing against the lawes for feare of a checke or rather will he not be carefull in the eyes of his soueraigne to do all things to his liking and contentation Dare a good childe in the presence of his father willingly breake his commaundement for feare of controlment or will he not rather endeuour to bee very dutiful for hope of commendation Then doubtlesse without this care and feare wee receiue our soules with this drowsie dreame and vaine perswasion of Gods beholding vs. Wherefore how dare â—hâ— heretikes papists and family of loue perswade theÌ„selues to walke before the Lord seeing they haue not submitted themselues to his word which is the onely instrumeâ—â— that maketh naked the conscience of man as it is Heb. 4. 12. The word of God is liuely and 〈◊〉 operation c. and it is added in the verse following Neither is there any creaturâ— which is not manifest in his sight but all things are naked and open vnto his eyes So that they whâ—â—â— are not truely instructed in the word cannot truely haue their sins laide naked and they which haue not their sins laid open cannot in the feare of God forsalâ—e their corruptions Wherefore in like manner all ignorant persons may perswade themselues that they please God and walke before him in care and feare but they doe but deceiue their owne soules But if wee can truly say this with pure triall of it in our hearts it is most certaine it will serue in steade of an hundreth rules besides for the right direction and holy gouernment of our liues In that the man of God saith that he kept both the precepts and the testimonies he giueth vs to vnderstand that if we will in truth be perswaded that God seeth vs in all things we must beleeue his testimonies and obserue his statutes because we can neither beleeue aright vnlesse our faith worketh by loue neither be our workes acceptable but as they be the fruites of faith There is indeede a feare without this faith but it is a seruile and slauish farre differing from that childish and filiall feare which is here vnderstood For as a seruant may obey and doe his outward taske rather for feare of stripes of his master if hee should not doe it then for any pure loue and the childe is in all things obedient not so much that hee is afraide of the rod as he is loth to haue the least displeasure of his louing father so wee may vse the outward obedience in a carnall feare trembling at the seuere threatnings of God as of a iudge but without this wee shall leese the care to please him as loth to be depriued of his fatherly countenance and affection towards vs. So that without this faith we are in danger to walke either in secret pride or else in slauish feare But faith maketh vs come liberally and cheerefully â—o obedience when wee shall see that hee will not deale roughly with vs as iudging vs according to our deserts but as bearing with our infirmities and sparing vs as a mercifull father Neither as dare I affirme did euer any truely obey God which in some measure had not this feare of God before his eyes where by they feared him as a God and loued him as a father Gods children dare not dally with their most priuie thoughts for they know that God seeth in darknes as wel as in delight he is the God of the night as of the day to him they are both as one hee beholdeth their thoughts a farre off and there is no word in their tongu which he knoweth not they know he is priuy to their down lyings and vprisings to their goings out and their commings in neither can they in any place high or low far or neare early or late flie from his al-seeing presence If they doe ill they tarry not long to seeke reconcilement because they knowe that his iudgements are according to truth if they doe well they are not proude of it This worketh in them a wonderfull boldnesse in Gods causes and bringeth them to feare when their cause is not good Againe it breedeth patience in trouble profit in slaunders meeknes when the world contemneth them sene in secret sinnes knowing that when the world hath passed in iudgement on them there â—â—â—ll iudgement in greater truth be giuen of them by Christ. And againe though they escape the iudgements of man yet they shall not escape the iudgements of God But as the Lord throweth the wicked with their hypocrisiâ—s to hell So hee will humble and punish his children with sore corrections So that this is the way of them that walke before the Lord they know in time the Lord will reward and make knowne their secret godlines and in time punish and make knowne their secret sinnes If it come to passe that Gods children forget themselues sometimes to be in their Fathers presence as earthly children reioyce sometimes to be from their Fathers that they might play the more neuertheles after they come to be ashamed and grieued when they consider that all that time their Father espied marked them and though they did forget that their Father saw them being carried away with some strong lust the best they know is to returne in time For then they begin to reason on this mannner Oh what a wretch was I to doe this in the eyes of my God and in the presence of my Father so that as we see this consideration of Gods presence bringeth griefe for sinnes present so it maketh after the examinations of our selues ashamed of sinnes past Wee heard before how it also worketh patience in vs when our good causes haue not good successe because we remember that Psalm 34. The eyes of the Lorde art ouer the iust and his eares are open to their prayers Whereupon we recouer our selues with this and such like meditations Well I am misdeemed I am suspected I see I am ill thought of I know in the end that the Lord seeing my cause to be good to be vsed with a good heart will
Wherefore we must needes see and confesse that either hee was very vile and wee very holie or he most holie and we very vile Shall we hope to attaine this without vsing the like meanes Did not hee attaine to Knowledge without so many meanes and shall wee attaine to it with vsing of no meanes Shall wee thinke the Lord will be more partiall with vs than he was with his beloued Prophet Did not the man of God obtaine without asking often and shall we obtaine without asking at all Shall he crie and call pray and complaine watch and wake to get vnderstanding and shall wee slugge and doe nothing Or did it more appertaine to him to doe these things or doe they lesse concerne vs seeing he did them for our instruction The holy Ghost hath for no other end blessed the commendation of so good men to vs then for a type of godlines which we must follow and wherby he vouchsafeth as it were to open heauen gates for vs and to giue vs accesse to the treasures of heauen Surely it was not for any profit of the Prophet himselfe who did it but for all posteritie to come to put vs in minde of our corruption to shew how we should striue against it Wherefore it standeth vs in hand more carefully more frequently more feruently to vse prayer if euer wee will hope for the like graces For the Lord hath promised that if wee knock on this sort the doore of knowledge shall be opened if we seeke wisedome on this sort wee shall surely finde her if wee craue vnderstanding with this affection and alaâ—â—â—â—e we shall receiue plentifully We must then in our behalfe know that wee must knocke and that instantly we must seeke and that carefully we must aske and that diligently with an holy importunitie Away then with our old drowsines God will not bestow his hidden secrets his treasures his mysteries his iewels vpon them who vouchsafe not to aske them For seeing the things which he promiseth in his word be no small things but such as the eye hath not seene the eare heard tongue expressed nor heart conceiued shall we thinke to come to them by shutting our eyes by making dull our eares by closing vp our mouthes and hardning our hearts Surely no. Behold then this vehement praying of the man of God for a president for vs to follow But why should the man of God here pray for vnderstanding had he not often prayed for it before was he a nouice in knowledge being a Prophet doth not our Sauiour Christ reprehend repetitions and babling in prayer True it is our Sauiour Christ doth reprehend that babling which is without faith and knowledge and a feeling of our wants but he speaketh not against these serious and often repetitions which proceede from a plentifull knowledge abundant faith and liuely feeling of our necessities Againe although it cannot be denyed but he was a man of God and had receiued great graces yet God giueth knowledge to his dearest Saints in this life but in part and the most which we see and know is the least thing which we see not nor knowe Besides when wee haue knowledge and knowledge must be brought into practise wee shall finde such difficulties such wawardnes such forgetfulnes such wants that although we haue had with the Prophet a very good direction in the generall things of the word which are vniuersall and few yet we shall finde many distractions in our practises which must bee particular and many and wee shal either faile in memorie by forgetfulnesse or in iudgement by blindnes or in affection by dulnes So easily may we slippe when wee thinke we may hold our iourney on Wherfore the man of God through that examination which he tooke of his heart and affections seeing those manifold streights and difficulties prayeth in the verse following not for the renuing of men in generall troubles but for the hindring of his particular estate and condition Vers. 170. Let my supplication come before thee and deliuer me according to thy promise WEl now if we only coÌ„sider those former causes we shal see that here is no vaine repetition and that in nothing this prayer was made too often For besides that as we said we know here but in part we forget also that which we know and wee cannot practise that which we remember so that it is a rare thing to haue a good iudgement but rarer when wee haue a good iudgement to haue a good affection and most rare when wee haue a good iudgement and a sound affection to haue them still For wee haue not in vs any indwelling righteousnes Againe as it had not been sufficient for vs to haue had light heretofore and not to haue it now or hauing it now vnlesse we haue it hereafter so it is requisit for our life which we hold in Christ that we haue not onely had iudgement heretofore vnlesse we haue it now and it is not sufficient to haue it now vnlesse we haue it hereafter For they that thinke their iudgement is perfit enough and their affections holy had no need to haue Christ to be their schoolemaster who teacheth the simple and ignorant they that are whole need him not to be their physition who came not to cal the righteous but sinners to repentance But God his children seeing their ignorance and corrupt affections euen by experieÌ„ce the schoolemistresse of schooles know how needful it is daily to craue knowledge and continually to labour for a good conscience On the contrary part who so bolde as blinde bayard who so loftie as hee that vnderstandeth least who so proud as hee that hath but slender knowledge But surely the children of God who are conscious still of their deadnes dulnes in heauenly things would euen haue despaired had they not seene the same in the Saints of God before them and had they not receiued from God this holy Psalme both for a patterne of godlines to their instruction and also for an example how they might be rid from their ignorance deadnes dulnes and how they might be comforted when after much striuing and shaking them off they returne to them againe to their consolation For when we see that the Saints of God before vs haue had such fightes not onely with corruptions of ill iudgement and corrupt affections which they had of nature but after they haue beene renued by knowledge and therewithall consider that by prayer alone they haue bene reuiued we are assured and comforted that if wee continue and renue our prayers GOD will continue and renue his graces in vs. Thus we see as well to our consolation as instruction that the Saints of GOD were not onely not safe from presumptuous sinnes but also they laboured to see the errors of this life and also desired to bee rid from the daungerous and sluggish sinnes of prophane professors who will see nothing at all According to thy Word These wordes will beare
the auoyding of the infection which might be gotten by euill companie For what could preserue a man in Sodome but only his lawfull calling therefore vnles a man haue such a calling to keepe him there he must flie quicklie from the wicked he must flie farre from them he must see them amend before he returne vnto them Dauid did very well see this and therefore he doth in many places crie out against them Away from me yee wicked Woe is me that I haue so long dwelt in Kedar Dauid was not effeminate he had not a womanish heart to crie without cause he felt the smart of it and therefore crieth so earnestly against them he saw no good example he saw no occasion of goodnes he was much hindered in his obedience hee had many pulbackes and other great disprofits By this then we see how needfull a precept Salomon doth here giue vs but the necessitie of this shall more plainely appeare if wee consider either the wickednes of their wicked practises or the hurt which the godly haue receiued by them for the will of the wicked is wholly bent to euill they be euer willing and ready to hurt good people when any occasion is offered their skill is great and their wisedome is answerable to their will And therefore our Sauiour saith The children of this world are wiser in their generation then the children of Light This wisedome we may perceiue in them whether they shew themselues deadly and open enemies or friendly and counterfeited friends for if they professe themselues to be our enemies it is marueilous to see their practises First they will vse all extremitie and hard dealing they will offer violence and oppresse him if it bee possible with wrongfull iniuries and what is their purpose in all this but to prouoke him that is good to requiâ—e euill for euill and so fall from his GOD or at the leastwise to stay and hinder him in the course of his godlines that God may be displeased with him If this thing will not preuaile they will worke another way and labour by slaunders and false reports in such wise to discredit him that he may be vtterly discouraged and caused to forsake his profession And yet they will finde another way if this will not worke they will deuise crafty fetches and practise subtiltie against him they will inuent pestiferous policies and finde craftie counsels to ouerthrow him These and many other wayes haue they to spit their spite and spue out their venemous poyson against the people of God If thus also they cannot haue that successe they looke for if by this means they cannot obtaine their purpose they will take a contrarie course to preuaile that way if it be possible they will fame friendship and become our friends they will flatter vs with faire words and allure vs with their benefits to communicate with them in their wickednes and to be companions with them in their sinnes but when they deale most dangerously when they marke and obserue our dispositions and become appliable to our nature for this meanes will they also vse so malicious are they indeed towards vs. If we be religious they will shape some shewe of religion if we praise anie they will praise him if we mislike or dispraise anie they will shewe their mislike of him Thus in all things they will marke our mindes and our dispositions and will so applie themselues vnto vs that except God giue vs grace they will ouerthrowe vs. Seeing therefore they haue a readie will to hurt vs seeing also they haue great skill to deuise most forcible and politike meanes against vs what worthie account must we make of this precept wherein Salomon teacheth vs how we may keepe our selues from receiuing any hinderance by them Againe if we thinke vpon the hurt that the godly haue had by them or if we consider how they haue bene infected through their corruption wee shall confesse indeed that it is most dangerous to deale with them and it is the best way to keep vs farre from them Ioseph was a good man and indued with great graces he had receiued great increases strength of Faith and had strong temptations yet being daily conuersant among the Egyptians hee learned to sweare by the life of Pharaoh Dauid was a man according to Gods owne heart he suffred much and learned great obedience by his sufferings yet abiding but a while among the vncircumcised Philistims he learned to lie and to dissemble What shall I say of Lot and his familie what danger was he in what losse did he sustaine what hurt had he in his goods in his soule and bodie hee was carryed away with the wicked Sodomites captiue his goods and Cattell were taken from him and though through Gods goodnesse hee was rescued yet he loued Sodome still and would liue in it yea though fire and brimstone were ready to be powred vpon it he must be dragged and drawne out of the Towne or else hee would not easily haue left the place albeit his soule was daily vexed with the filthinesse of their behauiour his wife looked backe when shee was deliuered and therefore she was turned into a Pillar of salt his daughters were so corrupted that they were not ashamed to lye with their father and Lot himselfe learned to drinke wine very liberally whereby hee was brought into a filthy sinne If a man were assured that hee should continue safe notwithstanding all the temptations of the wicked yet the care of his familie and feare of their falling should bee a cause sufficient to driue him from wicked companie But if hee himselfe be touched with a conscience and a feeling of his owne infirmitie what loue of profit what hope of aduautage should keepe him there Lot therefore might plainely see the iudgement of God vpon him and vpon his familie because he would liue and linger so long among those wicked Sodomites Now if these men receiued such deepe and great woundes by wicked companie then who is that man or what is his name that can thinke to stand among them We therfore ought to be most circumspect and carefull to keep vs from the company of wicked men for their heresies will make vs heretikes their carelesnes will make vs vngodly and secure This commandement of flying euill is very generall and may bee extended to all the commandements which we are brought to breake by reason of euill companie Vers. 16. For they cannot sleepe except they haue done euill their sleepe departeth except they haue caused some to fall c. THe law and precept which was prouided for the auoyding of euill company was most effectually set downe in the two former verses The reasons of this commandement do follow in the foure next verses These reasons are in nuÌ„ber two The first is drawn from the peruerse and crooked nature of the will and disposition of wicked men in the 16. 17. and 19. verses The second
haue no good desire or inclination to heare vnlesse GOD by his spirit doe worke it in vs and bore through our eares Secondly there is noted this that wee should heare though it be plaine for vs to doe wee must striue and struggle with our selues that wee may heare when the Lord doth neuer so little stâ—â—â— vs vp therevnto Vers. 21. Let them not depart from thine eyes but keepe them in the middest of thine heart IN these words is a third charge giuen vnto vs and that is this that wee should make a profitable vse for our selues in the reading of the word and in beholding of the creatures for both these wayes we may winne great and good strength to ouercome our corruption and both these exercises are in the word commended vnto vs. The fourth and last precept is contained in the latter end of the verse in these words Keepe them in the middest of thine heart In this precept is prescribed the manner of the vsing and doing of the former duties for all of them must be done with the heart wee must giue attendance to the word not onely with the stilnes and quietnes of the outward members but wee must also be attentiue with our hearts we must heare the word read preached and conferred of not with our outward eares alone but also with our very hearts Wee are not to rest in the simple reading of the word or the bare beholding of the creatures but wee must labour for a fourth thing wee must looke that our hearts be present when wee either reade the word or behold the creatures And yet there is a further thing to bee here obserued for by this commandement we are charged to lay vp in our hearts all the profit which we learne by these meanes It is not sufficient to vse them it is not enough to feele some present vse and profit by them but wee must lay vp in our hearts whatsoeuer gaine wee get that wee may be stored and prepared for the time to come This must be done by prayer and meditations for if wee pray feruently before after and in the vsing of these meanes and if after we haue vsed them we do diligently meditate vpon them both that we may be confirmed in each dutie and also that wee way applie them to our own particular priuate vse then vndoubtedly God will giue a blessing to his meanes rightly vsed and will write the fruite of them in our hearts yea the Lord will giue a further blessing vnto them life vnto vs and health vnto our flesh as it followeth in the 22. verse which before hath beene expounded These verses are very notable and worthie of all remembrance for they commend vnto vs all the meanes whereby Gods word is made effectuall vnto vs as hearing reading preaching praying conferring meditating and such like godly and heauenly exercises In other places of the scripture sometime one sometime another is mentioned But here all are expressely named and this no doubt was done by the great wisedome of God the holy Ghost which by this hath met with the corruption of our owne nature For this corruption much preuaileth and beareth great sway in vs that wee vsing some one meanes diligently doe neglect all the rest Some men doe so rest in their priuate reading that they neglect hearing praying other holesome meanes some do so highly esteeme hearing that they will neuer reade to confirme the thing that they haue heard nor vse any other meanes And so of the rest for there are men of all sorts But the holy Ghost commendeth all vnto vs and chargeth vs with all and that so straightly that we cannot with hope looke for any blessing from God vnlesse wee bee carefull and diligent in all It is the dutie then of euery man to be seriously exercised and occupied in all thos exercises that God may blesse al or if not that sometime one sometime another according to his good pleasure may profit vs. These 9. verses because they giue vs in charge to vse with diligence the hearing and other exercises of the word must bee referred vnto the second commaundement Vers. 23. Keepe thy heart with all diligence for thereout proceede the actions of life IN this verse hee doth call vs from all kinde of inward euill which secretly lieth lurking in our heart for as much as that in very deede is the wel-spring of all wickednesse and because Salomon doth here note the heart as that which is the cause of al sinful actions so that although we should neuer see any man doe euill and although wee should not at any time be tempted to doe euill by any yet our owne hearts would corrupt vs and cause vs to sin We do hereby see that the doctrine both of the Papists and of the Familie of loue is most vntrue for they do teach that a maÌ„ is not naturally inclined vnto euil that his nature is not wholy corrupted with sinne but that hee is corrupted and infected either by the allurement or example and temptation of others True it is that the occasion of euill may be offered by some other man but Salomon doth here teach vs that the cause of our euill is in our selues and for this cause he commaundeth vs aboue all things to bee watchfull ouer our hearts for from them doe proceede the actions of life or of death Now the causes why wee are charged to keepe such straite watch ouer our hearts are in number two The first is because the heart doth carrie with it euery way all our senses so that as the Heathen said It is not the eye that seeth but the heart it is not the hand that toucheth but the heart and so the other senses So from hence it commeth that there be oftentimes great sounds and much noyse yet because our eares doe attend vpon our hearts which are earnestly occupied about some other matter wee heare not the sounds we doe not listen vnto the noyse From hence it commeth that we see not goodly sights and shewes when they bee sometimes offered vnto our eyes because our eyes are set vpon that thing about thwich the heart is occupied Yea from hence it commeth that we sometimes stumble in the plaine ground and our feete doe faile vs euen in â—â—â—â— places because our feete are carried with our heart which is earnestly occupied on some other matter Therefore although we ought to keepe with great care our eyes our handâ— our eares and other parts of our body yet doth it most stand vs in hand to keepe all watch and ward ouer our hearts seeing they rule all the rest The second cause why we should watch ouer our hearts is because it maketh or marreth all our actions for if our heart bee pure then all our actions bee pure and accepted of through Christ though some want bee in them and contrariwise if our hearts bee not sound but corrupted and vnpure the things that in their
who so seeth not great corruptions in his heart hee seeth nothing Yet the children of God may say that their hearts are pure by Christ which by Faith purifieth them and hath wrought the death of sinne in them though some corruption remaine in their hearts This doctrine hath two speciall vses First to humble vs secondly to comfort vs. We haue good cause to bee huÌ„bled seeing that it teacheth vs that the very cause of all our sins is in our selues cannot be laide vpon any other It is our owne corruption which causeth vs to sinne whilest it giueth place to the suggestions of Sathan to the policies of peruerse men and to the temptation of our owne flesh If this corruption were not in vs no temptation should preuaile against vs if this corruption were not rooted in our hearts we should ouercome euill through goodnes Christ was free from all sinnes and voide of all corruption therfore sathan by teÌ„ptations could not preuaile against him no sathan could not preuaile against our first father vntil his hart through vnbeliefe was corrupted but we through our corruption doe yeeld vnto our temptations and therefore we are the cause of our owne sinnes That saying therefore is altogether vnsauourie which theeues and others haue often in their mouthes when they say woe be to such a man or to such a woman that euer I knew them for if I had neuer fallen into their companie I had neuer come to this stay and wofull state For albeit euill company might be a great occasion of their fall and though such men and women did sinne greatly in tempting them to sinne yet their owne corruption caused them to be ouercome by euill companie and therfore the cause of their sinne resteth vpon themselues Secondly this doctrine doth greatly comfort vs seeing â—t giueth assurance of victorie against all temptations if wee be renued in our inward man if our hart be purified by Faith and if we labour against them by flying vnto Christ. And this shall seeme comfortable indeed if we consider that euery man hath some corruption either more or lesse in his heart according to the measure of his regeneration And againe if wee consider that the diuell as a deadly enemie goeth about to ouerthrowe him and to subuert his Faith by meanes of that corruption These things if we thinke of it wil be very comfortable to know that we shall perseuer and continue not able finally to be ouercome of any temptation it will be very comfortable to know that the diuell for all his furie is like vnto that souldier which launced the impostume of his enemy and preserued his life when hee purposed nothingelse but to haue slaine him Ioseph was regenerate and when the temptations of his Miâ—â—risse came into his eare hee did fight against them fledde vnto Christ and had a good issue of his temptations Dauid contrariwise though in part regenerate and truely renued yet when the like temptation was offered he yeelded and was ouercome because he looked not vnto his heart distrusted not his owne weakenes set not the Lorde for the time before his eyes fled not vnto Christ nor fought not couragiously himselfe against it therefore in what measure we be regenerate in what measure we vnto our regeneration doe adde the feare of God for the purging of our hearts and a distrust of our weakenes to driue vs vnto Christ in that measure shall we withstand all temptations and â—s we faile in all these or in some one of these so doe we yeeld vnto temptations and so are we buffeâ—ed by Sathan If we be pure in heart and stand stedfast the diuel the world wicked men our owne corruptions and all may tempt vs yet they shall not hurt vs. They may let vs see some corruption that is in vs some sinne whereof wee haue not throughly repented of or something that is not right within vs yet if wee yeeld not vnto them they shall doe vs good and not euill they shall driue vs to CHRIST before whom wee must lay open our wounds that hee of his goodnesse may binde them vp This doctrine then as wee see doth teach vs reuerent and Christian humilitie withall it doth â—â—nister most worthie matter of singular comfort Now that wee be not deceiuâ—d herein it is requisite that wee make some triall of our hearts whereby we may be truly humbled if we finde them corrupted or we may be comforted if through the blood of Christ wee doe feele our sinnes washed away Our hearts are tryed two wayes either by afflictions and temptations or else by the motions and affections thereof For if there be any corruption in our hearts it will appeare by one of these Sure it is that as a man doth shew himselfe in troubles and temptations such a one he is indeed if troubles doe not ouerturne him if feare cause him not to fall away if temptations cannot moue him to forsake the truth or to deny his profession then verily he hath a good argument that his heart is vpright he hath great cause of comfort and reioycing But contrariwise if for feare his heart faint if for troubles he turne away if in temptation he forget his triall and betray the truth his heart is not vpright with God he is in the gall of bitternes he ought in his heart to be greatly humbled Before this time of triall come hee may thinke well of himselfe he may perswade his heart that there is great godlines in him but if he examine not himselfe if he do not streightly looke vnto his heart his vertue will proue vanitie and such godlinesse will worke his griefe There be many men which now in this time of the Gospell doe account themselues verie religious and they will beare a countenance with the best and will outwardly appeare very forward but because they resting in their profession doe not examine their heart their hope faileth them and they fall away For when the state of the Common-wealth shall be changed when religion shall be altered when the truth shall be persecuted when the Lord shall take from them the light of his word and shall suffer Sathan to tempt them with heresie then their corruption will ouercome them and cause them to beleeue lyes Likewise men that haue beene brought vp by godly parents and men that haue the companie of good men may seeme to be sure setled in sound religion but whilest they rest in these outward meanes and labour not after some inward truth their hearts doe deceiue them and in time they shew themselues to be but hollow hearted hypocrites for when the benefit of good companie is taken from them and when they light vpon wicked companie their former godlinesse is forgotten they will frame themselues vnto that companie Therefore if they be tempted vnto theft they will proue theeues if occasion of filthines or other vices be offered they will take the occasion and stay themselues with many
holy Ghost hath giuen sentence vpon such that if they labour not to liue godly they be but fooles yea the more knowledge they haue so much the greater fooles they be if they doe not for conscience sake practise the same We see then what we must doe if we will not be counted fooles Now all of vs be we neuer so simple witted would be loath to be counted fooles and indeede the name is most reprochfull and will grieue a man at the very heart Therefore our Sauiour Christ doth recite it among those words that kill and murther saying Whosoeuer saith vnto his brother thou foole shall be guiltie of hell fire But howsoeuer grieuous it is yet in truth we are such if hauing knowledge we doe not bring it into practise This then must be forcible to make vs to ioyne a godly life with good knowledge and good workes with a liuely faith if before the Lord wee will not be accounted fooles Vers. 9. A foole maketh a mocke of sinne but among the righteous there is fauour THe heart of man is fraught and filled with much grosse and filthie corruption but none is worse than that which is here spoken of that a man should make a light matter of sin It is strange and very monstrous that it should be so and yet by this place we see it doth often so fall out Yea in another place the holy Ghost doth testifie and we know that his testimonie is true that the foole doth make euen a sport and a pastime of sinne Our own dayes will confirme the same For come vnto an adulterer to a false witnesse bearer and to such grosse sinners tell them that God is angrie with them that he will be auenged on them as he hath been vpon others for such sinnes and what I pray you wil they do Surely he that is filthie will be more filthie and the false witnesse will mocke at iudgement And what is this but to make a mocke and a â—est at sin â—ay what is it but to make a God of sin and to serue it in steade of God and how do they grow vnto this height and excesse of sin Surely one chiefe cause is because they be not plagued like other men because the mercy of God doth hedge them in on euery side and because they passe their time in prosperity and pleasure O what a monstrous thing is this that a man should bee made worse by the goodnes of God how miserable is that man that will make the mercie of God an occasion of his owne miserie how vnthankful is he that the more benefits the Lord doth bestow vpon him the more he will heape sin vpon sinne nay how worthily is hee destroyed that will abuse the vnspeakable louing kindnes of the Lord to his owne destruction And that there should be such the Apostle Peter foretold vs In the latter times saith hee shall come mockers which shall aske for the comming of the Lord as though hee would not come at all But these abuse the goodnesse and bountie of the Lord who would that all should be brought to repentance They therfore doe treasure vp wrath for theÌ„selues against the day of wrath wherein the Sonne of GOD shall come in iudgement and fierce wrath against them that haue made a mocke of sin haue not been led to repentance through his long patience and louing kindnes Now seeing the iudgement of God will lay hold of all those that lie in sinne and seeing we can neuer comâ— out of sinne so long as we make such light account of it let vs knowe that although one sinne is lesse than another and although a sinner in thought may bee counted a little sinne in respect oâ— a sinne in outward act yet in very deede and before the Lord no sinne will bee counted little For the infinite iustice and mercie of God is violate euen by the least sinne and therefore no sinne can be counted little for euen the least sinne is sufficiently able to condemne and confound vs from the presence of God Againe if the Lord should set the least sinne vpon our consciences and suffer our consciences to checke vs for it and Sathan himselfe to burthen vs with it doubtlesse it would be so heauy and grieuous that we should not be able to abide it How then can wee make light account euen of that sinne which of all other seemeth least Moreouer the Lord will not onely condemne the wicked as for their great so for their lesser sinnes but hee will very sharpely correct yea and seuerely punish euen his dearest children for those sinnes which in our eyes do seeme most small Thus was Adam thrown out of Paradise for eating of the forbidden fruite Moses for speaking of an angrie word dyed in the wildernes and could not be suffered to come into the promised land Ezechias did but shewe his treasures to the Ambassadors of Babel and for that sinne they were all caried into Babel yea the holy temple was spoyled the holy vessels were prophaned and their glory was giuen into the enemies hand Iosiah did goe to warre against his enemy and the enemies of God and that onely to keepe them out of his own land yet because he did not aske counsell at the Lord therefore hee was slaine in the battell What sinnes are lesse than these and yet see how sharply the Lord did punish them in his owne children and can it bee then that any sinne should be counted light Besides though it were graunted that some sinne in it selfe were but little yet for this cause could it not be counted little because in time it will draw vs and driue vs into grosse offences But seeing that in truth the least sinne is too great then how much the greater must we thinke euery sinne to be considering that it commeth not alone but either presently or shortly after bringeth in great transgressions Last of al seeing that the least sinne could not be forgiuen but by the death of the Sonne of God so that he must suffer the very pangs and paines of hell for the least sinne that euer man committed seeing that euen our least transgressions caused him to be accursed and in the extremitie of griefe to crie My God my God why hast thou forsaken me Where haue we the face or how can wee finde in our hearts to make a mocke of the least sinne Well then let vs know sinne to be sinne and labour to be sorrowfull for euery sinne so that although we be not in like measure sorrowfull for all yet let vs take heede that no sinne escape vs without some true and godly sorrow then shall wee finde fauour among the righteous yea then shall we obtaine mercy from the Lord. For the lesse wee fauour sinne the neerer we be to the fauour of God and the more we hate sinne the more we shall be sure to enioy the louing kindnes of the Lord yea
haue committed them They obiect our corrupt nature is disposed to winke at the offences of our brethren I answere howsoeuer corruption may be intermingled yet the first motion of rebuking sinne is of God A good Father said I was neuer acquainted well with any but first I displeased him by admonishing him of some sinne And like as the children of Israel were going but eleuen dayes iourney in thirtie yeeres so we might goe by admonition as farre in eleuen dayes as some without it can doe in many yeeres And as in a lethargie we haue neede of a purgation so when the grace of God freezeth in vs we haue neede of admonition 2 As hee that admonisheth another of sinne and is not grieued profiteth another but not himselfe so he that seemes grieued not admonishing his brother when time serues is not truly grieued 3 In admonishing it is good to obserue the rule of our Sauiour Christ Matth. 18. before wee proceede either to Minister or Magistrate than so doing all things with loue lenitie and prayer wee may not doubt but the Lord will blesse his appointed meanes and so in faith and meekenes offer our selues to him if it be so that wee see no fruite yet wee shall possesse our soules in peace with the conscience of our simple obedience 4 A godly man doubting whether being moued in heart to admonish an vnruly partie by writing and fearing that it would not be profitable hee should continue in his purpose or no he was answered it was a great sin then not to do it and also a great great iudgement of God came on that sin often which was that we should forget the good motion or hauing the good motion we should want oportunitie to doe it wherefore let vs do the thing and leaue the successe to God after we haue prayed for it And if it so come to passe as often it doth that though the action be good our hearts vpright in the doing of it our affection louing considering the thing right and good yet our labours and our praiers be vnfruitfull let vs remember that in all these were secret imperfections and sinnes for the which the Lord might hinder the successe which by deferring hee doth scoure away that afterwards in fuller measure of his mercie when we shall be the better prepared by humilitie to be thankfull he powre out a more rich measure of granting our requests vpon vs. 5 The children of God become better and profite more when they are rebuked and a rebuke is not without effect in anie but in the wicked They that harden their hearts and necks when they are admonished thinke that sharpe handling doth make them worse had neede to take great heede to themselues for if the Lord cannot preuaile by great admonitions nor sharp rebuking he will certainly punish for though he did beare with the often murmurings and many sinnes of the Israelites yet at the last hee sware in his wrath they should not enter into his rest 6 Iethro doth not rashly reprehend Moses Exod. 18. 14. but hee first commeth to the knowledge of the cause and when he saw cleerly that there was an ouersight in his sonne then doth he admonish him giue him such counsell as is agreeable to the word of God The want of this wisedome doth often make our admonitions vnprofitable because we take not aduisement how the case standeth then for that wee doe not labour to haue a sure ground for our counsell out of the word of God If then we will that our admonitions take place let vs first duly consider of the thing it selfe and by the word trie it to be a fault then let vs also labour to haue a way out of the Word whereby the matter may be better handled If this were an ouersight in Moses that hee had neede of an admonition who can exempt himselfe from it None at all but euery man must be content to be admonished yea though it be of his inferiours for so Moses farre excelling his father in graces yet is profitably admonished by him and willingly receiueth it So was Naaman the Syrian admonished by his seruant and Abigail by her seruants and shee did also admonish Dauid the King and Prophet of God Wee must then admonish and be admonished euen by them that haue receiued lesser graces then wee and with all modestie and loue and thanks-giuing as Moses and Dauid 7 The nature of the wicked soone appeareth in admonition who will at no hand bee admonished by the godly albeit the cause be neuer so iust The wicked Israelite could be content to suffer the wicked Aegyptians to whip him but not godly Moses to admonish him The world will be subiect to the world but not to God 8 Wee must learne to admonish speedily after the offence is committed because our nature in good duties and in them especially which haue offence with them is readie to put off we must not-tarrie vntill we meete the offender but goe to him whilest the brunt is vpon vs for our nature is giuen to coole too fast if we plie it not whiles it is hot So our modo and modo neuer haue a modum when wee post it off from time to time and our anger against sinne is quickly shaken while we are hote then and our brother is sicke the equitie of the thing requireth that we should goe to him though otherwise he should come to vs The reason is because after sinne is once committed there is a darknes a dimnes or a myst brought on our soules whereby howsoeuer in iudgement we receiue somewhat of other mens sinnes as Dauid did of his offence that tooke the poore mans sheepe yet wee cānot see our owne Besides there is cast a deformed blemish on the glasse shewing vs our sinne and the diuell so prouiding that sinne neuer dieth we abhorre those meanes which should recouer vs we on our parts receiue our standing to this end to admonish Wherefore Peter not being able to requite Christ for praying for him that satan might not ouercome him is commanded by the confirmation of his Faith to remember to confirme the faith of others And Psal. 26 the Lord is content to set ouer the debt due to himselfe to others And Iohn makes this a speciall note that we are not dying if we loue the brethren The third reason that should moue vs to make haste is this whilest sinne is yet tender greene headed and shamefast whilest it hath blood with blushing in the face whilest it is like a little aspe or like a small corde it is wisedome to admonish the partie of it otherwise it will fall out with vs as with the practise of an ancient Father who planting one yeere pluckt vp the plante with one hand who suffering it two yeeres was faine to pull it vp with both his hands but planting three yeeres he vsed both handes and breast at the length when it was a plant of foure yeeres old hee was
cast off all our admonition with a iest Some thought Paul should haue reproued Nero but it was a rule in the Primitiue Church and the Schoole men haue obserued that furious Tyrants may not be reproued least they disturbe the peace of the Church Elias was more plaine with the Kings in his time albeit he was left alone If thou hast authority thou maist reproue all that are vnder thee Reproue strangers onely of open and known sinnes no Samaritan at al vnlesse he be wounded Let vs in performing this dutie obserue diuine rules well for some are as vnfit to reprehend and to be reprehended as Esaus Plowâ—â—are was to make a sword 11 Though good duties are to be done yet euery man is not fit to do euery good duty therfore let vs see who is fit to execute this worke of reprehension The eie is a tender part euery finger must not be taking in it for of an action without skil commeth an end without fruit This dutie doth not consist in readines of vtterance nor in bitternes stinging words but in good sound iudgement which maketh a man fit And to this are required three things which answere to those in the bodily sight first the cleerenes of the eye secondly the right situation of it thirdly not to be hindred without By the eie the minde the seate of knowledge is vnderstood here in they must be rich It is promised Esa. 64. that the people vnder the Gospell should excell in knowledge the Leuites vnder the Law and it may appeare it was so in the Primitiue Church for they became most ready and familiar in the holy Scriptures in so much that womeÌ„ began to grow so cunning that there was a generall prohibition that they should not speake in the Church Daniels prophesie was that in the later times men should run ouer bookes and if wee cannot so abound yet must wee get a through knowledge of things against which wee deale by reprehension Christ finds the Pharisees often short and blind albeit they gloried of great knowledge though the Phylacteries were broad yet their heads were shallow So it is also with vs ther are many dim eyes which haue need of that eye salue Reuel 3. If any thing be ambiguous we cannot hit the ioynt to restore the member that is loosned Gal. 6. 1. And so in our building all will downe in the tempest that we build with vntempered morter Nothing can abide soundly in affection that is not surely grounded in the iudgement That which Philip said to the Eunuch may heere well bee vsed a little changing the word in the originall Doest thou knowe what thou doest condemne And it is said well of Peter that many speake euill of those things they know not but they doe as Balaam fetch their diuinations from others and so cannot speake according to time place persons but as they are then prouided Secondly the eye must stand rightly in his proper seate for if it stand awry we cannot see well how cleere soeuer the eye be This site and right place of the eye the old writers call intentio vitae and that is that which euen their owne consciences knowe and other men often see they leuell at in their whole life The right situation of the eye is this if we set before vs this scope to please God without any sinister respect albeit some can looke awry and that sildome and that shortly and waxe not worse and worse but more zealous He lookes not aright that hath a worldly end as Balaam would now then looke to Gods commandement but because his heart and minde was fixed on the wages of iniquitie his eye was euer ouer his shoulder and in the end shewed hee was blinde indeede Thirdly the outward hinderances are the beames that are in the eye and they are those sinnes that are past shame and sorrow and such as may be felt at midnight They receiue many diuisions they vpholde wicked practises they bee such as the Disciples cannot cast out they are directly opposite to the calling of a Christian. They that worke this trad are workers of iniquitie of whose eye and iudgement marke Dauids question the answere whereof is soone made Are they not all without vnderstanding that worke wickednesse And this is the reason why the Fathers hauing lesse meanes of knowledge than wee yet saw more concerning heauenly things then we Albeit Christ saith of this eye thou seest a mote yet hee speaketh but of his false imagination for it is hard for him to see a mote that hath a beame in his owne eye hee may onely thinke there is a mote where there is none and therefore no man is to beleeue him And yet this man challengeth to himselfe authoritie not only to dispute but also to reproue yet little reason is there of the first but none of the second Besides whereas the end of reprehension is amendment hee is like to make him worse for seeing how little hee accounteth of the beame that is in his owne eye he may gather if that hurt not him his mote will hurt him lesse nay he is more like to plucke out the eye than the mote out of the eye It is a generall rule that hee that doth willingly reprehend and feeles not a mixt affection of sorrow and feare is not fit for it Our owne loue is the measure of our loue to others he cannot then be good to others that is not first good to himselfe Chrysostome saith Canst thou know another better than thy selfe He that loueth another more than himselfe in spirituall things he is void of charitie We must therefore euer take heede of these beames in our owne eyes for if we so cast aside our eye after preferment wee set the fist commandement aboue the first and make our selues vnfit for the practise of the dutie of Christian admonition 12 The people so profited by Moses sharpe rebuke that they after came to aske him counsell as loth to displease him when they sawe that he was angrie for Gods cause and their sinnes Where we see how needfull it is for a man to haue his conscience ript vp and to take heed when the Minister of God doth with anger rebuke that then we doe rightly interpret his anger for the diuell will be too busie to perswade that he doth it for his own pleasure And the Ministers of Christ must take heede to rule their anger euer intending principally Gods glorie and the profit of their brethren 13 In admonition when we loue too much the person we slacke our zeale against the sinne when we are too zealous against the sinne we forget meeknes and loue to the person It is the greatest iudgement of God vpon the corrupt iudgement of the world that vntill sinne be prodigious and monstrous such as goeth round about the world wee are not moued with it When wee admonish others of sinnes as of iesting and such like
know a Cains heart from an Abels 5 Consider Gods liking of Timothie Dauid Samuel the Prophet of Prophets who serued God when hee was a childe and so the good King Iosiah These were not trees which blossome when others haue done Let men be neuer so soundly come home it were better they had neuer beene so both for the Churches and themselues for they carrie the smell of the garlike morter still where euer they goe 6 Old men which haue liued loosely in youth haue great diffidence in themselues for they dare not reprehend so sharply as others nor punish so seuerely as they should for that the sinnes of their youth are so in their foreheads and all men see them Many of these are rockes of offence They make Dauid and Salomon proctors of their sinnes which I am perswaded grieueth those soules at this day if there be any sorrow in heauen to heare men alleage them for their sinnes 7 We be taught Esai 9. 17. that when the Lord intendeth to destroy a Common-wealth a speciall note thereof is this He taketh no delight in their youth therefore where young men be dissolute it is a heauie note of Gods wrath to fall vpon his people 8 Such as doe take libertie by Salomons example let them consider it well He was in the prime of his youth well disposed and wise but hauing past to riper yeeres he grew vaine and dissolute Then by Gods free mercie he became a sorrowfull man in his age And he made himselfe a publike penitentarie leauing his Ecclesiastes as a monument of his follie and it may well be called his booke of Retractations This is Salomons experimentall conclusion All is vanitie and vexation of minde This he tried when he had gone through all things he was fame to returne to that wherewith he began His booke confuteth all Pagans best morall wisedome He wanted nothing he had experience of all kinds of blessings that may be found on earth Yet after long experience he found no true ioy in any thing on earth The wise men of this age would say he was too sad or of a melancholike humour and could not vse things well But himselfe answereth the follie of such chap 6 None could haue more ioy nor so much pleasure in them as he had yet he found in conclusion nothing in them but vanitie and vexation of minde 9 Iob was neuer adulterer yet made he a couenant with his eyes because he being cleane in heart would giue no occasion outwardly When Putiphers wife could not preuaile because of Iosephs constancie she was not moued to repentance as she ought considering that her seruant was so faithfull to her husband much more she ought to haue been but contrarily sâ—e vseth a desperate remedie worse than the fault it selfe namely to seeke his life And this is the end of all vnbridled and carnall loue that in the end it turneth to extreame hatred yea and that more bitter than of them who neuer bare them good will as appeared in that incestuous loue of Ammon to his sister Thamar who afterward hated her exceedingly Let vs learne to feare these vnbridled affections and if we will not haue this issue to come of them let vs make our bond in the Lord that one may draw another neerer to him thereby And this is not onely in this lusting loue but in all other familiarities of men whatsoeuer without the Lord whether it be for gaine or fauour c for when they cannot enioy the things they looke for their loue is turned to hatred 10 Ioseph in his prosperitie would not forsake the Lord to cleaue to his Mistris and now in that he seeth present danger yet he standeth fast Thus on euery side the Lord trieth his children and giueth grace withall to perseuere Out of this we may learne that we neuer know whether we loue righteousnesse and holinesse for Gods cause so well as when we endure some trouble for it Ioseph might haue done this secretly that it should not haue bin knowne yet the loue of God constrained him and the feare of the Lord caused him to refraine from euill Albeit he saw present danger of his life and good name yet because he knew that the Lord which seeth secrets he rewardeth openly therefore he committeth himselfe to the Lord and had rather hazard his good name before men than keep an euill conscience before God And he beleeued withall that the Lord at the last would make his righteousnes as cleere as the noone day 11 Many will not fight or murder openly but if their enemies were secretly deliuered into their hands they would be farre from Dauid who would not hurt the Lords annoynted in the meane time they deuise euill amongst themselues and when they come abroad they vtter it Many doe abstaine from fornication for feare of lawes and such like but they consider not that the Lord seeth their vnchaste mindes and will recompence them Many would be religious but yet vnlike to Sidrach Misac and Abednago who would not for feare of the King so much as consult of the worshipping of the Image But they would seeme to bee more than they are as Ananias and Sapâ—ira therefore they shall haue the same reward with them for their tempting of God So long then as our hearts doe deceiue vs and these euill desires ouercome vs and we vse vnâ—odly meanes wee shall neuer stand to suffer any triall We may learne also by Iosephs example euen for the least part of godly life or good religion to suffer persecution and not onely for the chiefe points and parts thereof And as great a signe of a good heart is it for if we should denie the faith or God or Christ all the world would crie out whereas in lesser matters they would hold their peace and therefore so much the greater triall is it if we stand 12 The end of adulterie is beggerie besides that oft such can haue no children by lawfull and chaste wiues Hence it is often that euen great men want children and their houses decay againe the wife requireth it with like whoredome This sinne of all others leaues a brand in mens consciences as theeues at Sizes conuicted of theft and confessing it yet doth it not oft so much trouble them as this of adulterie They crie out of this O adultery brought me to this miserie CHAP. IIII. Of Affection IT is a great mercie of God to haue a large affection of well doing when wee haue good occasion thereof The Lord ceaseth not to offer occasions but wee often cease to haue good affections 2 We must as well see what is against vs as those things that our affections leade vs to therefore must we pray that our hearts may be vpright that wee be not like â—alaam and the Elders that aske counsel of Ieremy So long as we haue to deale with men we set a glosse vpon the matter
but when wee knowe that wee haue to deale with God before whom no wickednesse will stand this will humble vs. 3 The people of Israel would not heare Moses though hee did sharply rebuke them wherein we learne to pray that our affections be masâ—red betime for many are so heady in their affections that they will giue no eare to admonitions and as it is said of the belly to haue no eares so it is of such headstrong affectioÌ„s Some giue so much place to their grief that they will not receiue comfort of the promises noâ— be rebuked by the threatnings of God in his word This griefe is carnal and dangerous and therefore euery man is to search his heart to see how such corruption is setled in him let him in time stâ—iue against it suffering himselfe to be rebuked by the word and so grace assisting him he shal ouercome it 4 Many see Gods workes with Moses but cannot profit by them because the Lord hath not giuen them the affections of Moses According to our affections so wee profit both by workes and word of God let vs therefore euer pray vnto God to fill our hearts with good affections CHAP. V. Of Affliction WHen we are in affliction we are not so wise of our selues as to see the cause of it or if we see the cause we cannot see the mercy of God that his hand which is vpon vs is not a destroying hand but a deliuering hand 2 Afflictions worke much in men but most when they come with the word of God to giue vs a more liuely sight of sinne and to manifest the rich mercies of God in Iesus Christ to deliuer vs from sinne Iehosaphat was more humbled by the speech of Iehu the Seer than he was being compassed with an host of enemies round about 3 When affliction commeth to Gods children not so much the sinnes themselues as the not auoiding of the meanes which procured their sinnes and not the vsing of the meanes which might haue preserued them from sinne will torment their consciences for as a man falling into some sicknesse if it come whilest he is walking in his calling is then lesse grieued than if through surfetting hee had procured and haâ—ched the disease in himselfe euen so it commeth to paâ—â—â—m in the other By vsing the meanes of godlines in simplicitie of heart we shall be either freed from sinne wherein we haue lyen or else be confirmed in some good things begun in vs. 4 Although the godly shaâ—l escape hell in the world to come yet they shall be punished in this world and though the wicked be not punished in this world yet shall they not escape hell in the world to come 5 When Sathan doth descaâ—t vpon our afflictions we must be comforted being Gods children because we suffer no more than Gods childreÌ„ before haue suffered and the Lord himselfe doth suffer with vs. 6 It is the Lord which sendeth crosses to his children to saue them that they freeze not with the wicked world in their dregs 7 When Moses was rebuked of the Lord for the not circumcising his sonne his faith was weake and his wife in performing that dutie was almost without faith yet the Lord saith and that if any affliction lie vpon vs it is for want of faith and if it depart without effect in vs then a sorer punishment is like to light vpon vs because we haue not profited by the crosse of Christ but if we effectually profit by it and still it lie vpon vs let vs then patiently abide for it is to trie our faith 8 If we would so prouide for our selues that no afflictions make vs quaile let vs in the time of prosperitie and quietnes cut off all headie affections as griefe sorrow and such like and then shall they not in our trouble preuaile against vs. 9 When our afflictions doe not driue vs to God nor cause vs more humbly to heare and seeke his word but rather to stoppe our â—aâ—es and to runne from it and to seeke vnlawfull meanes let vs then mourne secretly and heartily vnto God for the direction of Gods spirit for that case is dangerous 10 It is the Lordes mercie that wee are not destroyed Lamenta Chap. 3. But when we are freed from punishments and others are afflicted it is either to shewe his further mercie or his further iudgement if wee waxe better and bee more thankefull then it is of mercie but if wee waxe proude and thinke our selues better then others then is it assuredly to confound vs And heereby wee may gather comfort or griefe when wee escape punishments If hee puâ—ish not in this worlde eyther GOD is vniust or else there is a hell to punish them euerlâ—stingly But his children if they profite not by one he sends another to condemne them in this worlde that they may escape in the worlde to come 11 We must denie our selues and our owne reason that we may continue with Christ we must take vp our crosse and follow him and if wee will be glorified with him wee must also suffer with him and if we will rise againe with him we must first die with him and if we will partake of his benefits we must also drinke of his cup. But many would willingly haue in Christ forgiuenes of sinne yet would they not beare his crosse 12 We must faithfully remember Gods corrections and though our trouble be past yet still with feare to remember the hand of the Lord not to attribute our crossâ—s to Fortune complexions or humours nor health to Physicke but only to God glorifying him continually and making our daily profite by all his louing chastisements vpon vs. 13 The deliuerance of the people of Israell is often repeated in the Scripture And it is not without great cause for it serues notably for the comfort of the godly and the terrour of the wicked for if we would thinke that hee were not able to helpe vs we see that he diuided the mighty Seas If we should think our selues vnworthy of helpe he then did miâ—htily deliuer the vnworthie So that if wee being in any danger can be perswaded that the Lord is able to helpe vs and that he will helpe them that are vnworthie it wil be a notabâ—e stay vnto vs that we fall not away vnder the crosse by the vehemencie of temptations 14 Curses are turned into blessings through Christ as by sinne blessings are turned into curses The benefices of God being in themselues good yet by our corruption wee make our table a snare vnto our selues and so in other of his mercies 15 Iob serued God in trueth and yet punished and so Lazarus but this was not so much for their own sin as for the trial of their faith and that after them the Church might receiue great coÌ„fort by their examples For as it hurts not the gold to be put into the fire
more principall thing vnto vs but it is the thing steeped in the wine that worketh so although we haue things ministred vnto vs by the best meanes vnlesse the Lord put in his staffe all is vaine For as we may see some fed with cordiall and nutritiue meates notwithstanding labour of a consumption so wee shall see others sed with water-grewell and yet to bee very well nourished On this manner God worketh with the meanes and thus hee can worke without the meanes because the Lord would shew that he reserueth a power beyond meanes Although he established all things in a mutuall course yet he brought forth euery thing without meanes so the light was created the first day the Sunne the fourth day Men seeing their corne not to grow crie for raine but hearbes and fruits grew before raine True it is that we looke for things ordinarily now by meanes but they began without meanes as God making man at the first without seede now will increase them by seede his blessing being with his ordinance and not else But behold a further thing God worketh not onely by meanes and without meanes but also contrary to all meanes Christ when hee would restore sight to the blind man doth it with that meanes which we thinke would put out a mans eyes and blind the sight of him that can see whereby hee sheweth that euen contrary things obey him Eliah 1. King 4. to make salt water sweete putteth salt into them Such is the power of our God who bringeth light out of darknes which is the destruction of the light 5 As naturall men vse Gods creatures to stirre vp a naturall comfort so spirituall men must vse spirituall meanes for spiritual comfort For all things which haue a singular good vse may haue a singular abuse wherefore wee must vse sanctified things with sanctified hearts least abusing holy things we be giuen ouer to a vaine minde 6 When the Lord will haue a thing come to passe hee will also graunt the meanes so when the Lord will make his people gracious hee will giue them good Ministers and wise Magistrates and so make them to be feared of their enemies Againe when the Lord will make a people odious hee will powre contempt vpon Princes and take wisedome away from the Ministers Where we see what neede wee haue to pray for our Ministers and Magistrates Againe wee see that if wee would be gracious and in fauour with any wee must looke that we haue such things in vs as may procure their fauour as when that Timothy was exhorted to be without blame his vertues were rehearsed For the graces of God must onely make vs gracious but if we haue not receiued them no cause why we should be gracious 7 What promise soeuer we haue of God wee must wholy rest on that without distrust and yet must we vse the lawfull meanes which he hath appointed least we tempt him 8 We must learne not to tempt God for it is not of faith to omit any meanes that may helpe vs out of daunger yet must we apply our meanes to God and not put our trust in them but in God which wee may trie by this if our hearts bee as carefull to feele the forgiuenes of sinnes to heare the word to vse prayer Sacraments and admonition as wee bâ— to be deliuered from our troubles then haue we a testimonie of a sound heart but if we be carelesse of these and yet in trouble will leaue no meanes vnattempted then we may well iudge that our heart is more set on earthly than heauenly things and wee bee as yet more carnall than spirituall 9 If wee haue lawfull meanes to get our liuing wee must vse them if we doe and yet want we must still depend on God Likewise in sicknesse when we may vse the Physition it is well but if he cannot be had or if wee cannot recouer health by his meanes then must we not despaire but depend vpon the Lord. So when the Lord giueth vs his word we may not looke for reuelations but vse it while we haue it but if the word bee taken away then may we be wel assured that he wil vse some meanes to instruct vs. So not despayring when we haue not the meanes and ascribing all honour to God when wee haue them as Moses taught the Israelites wee shall bee more readie to glorifie him in our suffering being well assured that thus he deales with vs that he may more speedily and richly crown our sufferings And thus doth our Sauiour Christ reason with Peter when he drew his sword to defend Christ being but a priuate man saying Cannot my father send legions of Angels for my defence as if hee said vse no vnlawfull meanes to defend me for if my father would that I should be deliuered from these he would also send lawfull meanes to bring the same to passe but seeing hee depriueth mee of all meanes and doth not worke extraordinarily for my defence it is his pleasure that I by suffering should worke your deliuerance wherefore I am contented so to doe In like manner did the three children answere the King The Lord can aeliuer vs yet if he will not we will suffer according to his pleasure If we could exercise our selues well in this and like good meditations wee might be kept by Gods grace from murmuring and laarne to rest patiently on the good will and pleasure of the Lord. 10 This is the way wee must vse in trouble first to seeke counsell of God in his word then to giue our selues to feruent prayer and after to vse the meanes which God hath appointed not trusting in them This did Iacob when he was to pacifie his brother Esau at his returne and thus did the Israelites at the red sea they prayed and then they assayed to goe through the sea and preuailed to the confusion of all their enemies 11 We must vse the meanes yet such as are most safe and neerest hand which if they will not preuaile then may we goe yet further but when we vse the meanes then also we goe to the Lord otherwise the Lord will infatuate vs in the meanes or make them vnprofitable as in Asa because he being sick sought first to the Physitions and not to the Lord he dyed thereon So we see in Iosiah who though he were a good man yet because he went to warre without the counsell of the Lord was slaine in the same battell So is it Iudg. 20. they which had a good cause were twice ouercome in warre because they sought not to the Lord but when they sought to him by prayer then they ouercame Contrarily wee see in Ezekiah and other Kings that because they prayed to the Lord and then sought other meanes the Lord gaue them notable victories Otherwise hee may depriue vs of the knowledge of the meanes or if we haue them yet he will make them without fruite First then we must preuaile
worse than the former times which Salomon saith is follie to aske The sight of some present iudgements are an amazing without knowledge of some of the former times they of the former times doubtfull without these So there are two vses of this prudence and certaintie The third vse is that the workers of vanitie may know that they are seene which thinking they are not say in their secret hearts who seeth they thinke they walke in a clowde but this would restraine them from much wickednesse But there are two sorts of the contrarie the one of them that will not set themselues to inquire what is amisse as those that follow Absalom and Ishmael There be others that see and will not as the souldiers the other are blinde these blinde themselues and the people There must be one Elias to see and that to keepe the wicked in awe To conclude this with Augustine graunt me this one simple request which is that you would come and see and yet after ye shall examine it ye shall finde that there is not any one greater thing to be respected CHAP. XXVII Of faith iustification by faith of iustice and iust men and of feeling THere is a generall faith that is common to the godly with the wicked and a particular faith the generall faith beleeuing that God is and that he is such a God as he is manifested to be in his word the particular faith more neerely applieth the things spoken of God to our selues This particular is either of the Lawe or of the Gospell of the Lawe as an actiue faith of the Gospell as a passiue faith That I call actiue which apprehendeth that which the Law promiseth that is if we keepe euery iot of the Law and continue in it we shall liue by it That I call a passiue faith which apprehendeth that which the Gospell offereth that is righteousnesse done by another and imputatiue not done by vs as inherent as when we seeke the doing of the Law not within our selues but without our selues beleeuing it to be done by another which we so through faith doe attaine as if we should fulfill the Law in our owne persons The actiue faith was in Adam and it may be in the diuell and most wicked and yet none of them hauing the iustifying faith for Adam knew that so long as he kept the will of God he should liue who at that time had not passiue nor iustifying faith because as it was needlesse so it was vnknowne to him no sinne as yet being committed and therefore no obedience of any other Mediatour for the forgiuenesse of sinne required The diuels may haue this to beleeue that had they not broken the law of God they should haue liued and not haue seene damnation so may also the wicked beleeue and yet because neither of these doe beleeue that they shall be iustified before God by the righteousnesse of another couering their vnrighteousnesse they haue not the true iustifying faith The actiue faith is either of the iustice of God or of his iudgements of his iustice either in bidding good things or in forbidding euill things of his iudgements either in promising life to the obedient or in threatning death to the disobedient The passiue faith respecteth both the end which is saluation it selfe and the meanes which bring vnto the end the end as to beleeue that Christ Iesus is made of God to vs wisedome righteousnesse sanctification and redemption the meanes as the right vse of the word prayer and Sacraments c. 2 They which beleeue not Gods word and holy promises cannot perceiue when he fulfilleth them Moses beleeuing the promises of the Manna before did behold and consider of the trueth of all Gods promises when he saw them performed but the Israelites not beholding it before now when God performed it they knew not what it meant This we see in the threatnings of God which when they are not beleeued then if the Lord strike such with sickenes c. they thinke it is fortune or some other chance and so profit nothing by it And so when the Lord helpeth out of any danger and we beleeue not his promise made to vs before then we attribute it to physicke or some other meanes and so are neuer thankefull 3 If we cannot rest by faith in the fauour of God though we want outward things it is certaine that we neuer truely esteemed the fauour of God and those neuer felt truly the forgiuenes of their sinnes which hauing it cannot be content to forgoe other things we must then learne to rest in the fauour of God whatsoeuer it bringeth with it 4 This is true faith when we yeeld to the word and beleeue it though we feele not the effect for when we beleeue after experience this is experimentall and hath not such commendations And this is so also in the threatnings when we measure them not by our senses but when we heare him threaten vs for some sinne which is in vs then we certainly beleeue that he will punish and therefore we tremble and studie to preuent that wrath And as we preuent the threatnings by giuing credit to the bare word so that is true faith in the promises when we beleeue them though we feele not the effect for feeling is the effect of faith Therefore when we are in miserie euen then hearing and recording Gods promises we must beleeue them and rest in them though we feele not present comfort And this is the cause why we cannot see God when he accomplisheth his promise because at the first we did not beleeue his word when we heard it And this is the cause that sinners cannot yeeld when they are punished but doe make a stumbling blocke of that which should leade them to repentance And this is the cause that any of Gods children doe profit in humilitie before God by afflictions because they first gaue some credit to the word though in much weakenes dulnes But the wicked are so by the diuel bewitched that they can profit nothing by their afflictions because they first hardened their hearts against the word 5 Noah Iob Zacharie Cornelius were iust men but we must know the two Courts of Iustice The first is the Kings Bench where yee haue strict iustice the other is the Chancerie where there is a mittigation of that strict course of iustice In the first court there is none found iust in the second court of acceptation some are accepted for iust men By his strict iustice God requireth that we keepe all the commandements that we haue but one ende that we neuer swarue from God In his court of acceptation he requireth first that we haue an endeuour to keepe all a full purpose to haue respect to all to flatter our selues in no sinne but being tolde of it to be readie to lament this God for his Christ accepteth for obedience to all his commaundements Secondly for
they say Faith is too hastie it should take a greater pause A deepe point of policie to vse deliberation Well Faith is not to morrow it must be presently Christ gaue not so much respite to the young man as that he should burie his father And surely if we knewe all there is great reason of not staying n ithese matters There will be embassadours to stay our well-doing there are fellowes will vse a dialogue with vs and surely if we will needs shake hands with the world if we will bid the flesh farewell and take our leaue of profit it will be violence rather then a habit at first For these are such eloquent perswaders that if a man admit their orations he shall soone be pluckt backe from the right way or it is a maruell else 12 There is a great reason of honestie that we will not obey God if hee requireth our obedience wee haue other callings calling vs away we haue a good liking of this that Caesar commandeth vs to waite vpon him in the house of exchange Doth Christ not want a Christian as well as Caesar doth want a custome Surely wee must needes haue leaue of Caesar to serue Christ. Caesar is not greater than Christ and therefore euen by demonstration Christ must be first waited on As for those that thinke that the worshipping of Baal and of God wil stand together that we may serue Christ and Caesar profit and religion the errour for the grossenes is not worthie confutation for it is a manifest halting The very coÌ„mandement sheweth vs that we must be knit to God as a man is to his wife It is a possession in priuate and not in common if we do not so iealousie will arise But may not God and Caesar be serued together It may be so if they both command one thing but I would wish a mans eye in the obedience bee still vpon God For surely if God and Caesar bee followed in one thing it is hard to say how wee stand affected whether wee followe God or Caesar. And for this cause the Lord is faine often to pull off the vizâ—rd of hypocrisie herein that when God and Caesar haue parted companies it may bee seene how many thousands goe after Caesar and how scarce seuen follow the Lord. And if when God needeth his glorie needeth when his glorie needeth his Church needeth it is sure that rather than the Church should need Caesar must tarrie and giue place It is beter that Caesar should want an auditor than Christ an inheritour if Church and common-wealth want at once it is better the Common-wealth should want than Christ should be left destitute of seruants Let vs therefore wait on Christ not onely a mile or two out of the towne but euen to the riuers of Babel and not onely so farre as we can with the Câ—pernaites conceiue Christ with reason but euen to the resisting with blood not Christ as a King but as Christ to the bar we must not with Peter follow along to see what will become of him but hard at the heels to the bar of iudgement and to beare his crosse with Simon also if neede so bee euen through the lane of reproches though we see many pillars to fall away and to become flat Apostatacs through the ranke of false opinions and though iniquitie so get the vpper hand that there seemeth no religion to be left 13 Then we may be said to walke after Christ when as it is said Iob 13. we haue troden his footsteps when our steps stand as Christ his steps that is wheÌ„ our paces stand as Christ his paces and not contrary to Christ but agreeing with Christ in wel doing The best signe for our gouernmeÌ„t is to haue Christ his word in our eies But some through the bleaâ—ed sight of their consciences are afraid that Christ should looke behind and see them for going backward yea if they doe but dreame of him if they see but Paul or some good man they are afraid But if we haue the peace and testimonie of a good conscience we will desire that Christ would espie vs out as he did Nathaniel and others of his Saints 14 There be some notable markes whereby wee shall know whether our trauell be to heauen or hell First though a man be so close that he will not open the way whether he is purposed to trauell yet a man shall espie his intent by marking whether he sendeth his cariage if our carriage follow the flesh to the flesh we goe if it followe the spirit to the spirit it will carie vs Galat 6. If a man will conceale his intent yet one may discerne it by his iniquiring of this way or that way If hee aske how hee may goe to Canaan and which is the way through the wildernes it is an argumeÌ„t he is going to the promised land Thirdlâ— though he would keepe his iourney neuer so priuily yet he is bewrayed if when a man speakes against his Countrie and dispraiseth the Prince or people thereof he begin to be grieued and take offence at it So if when men disgrace God his word speake euill of the way of the Lord reproch his Saints we finde our selues mooued and not able to containe our selues from reprehension it is a token we are going to heauen-ward 15 Oh that men would feare and follow the Lord well follow we must one way or other If wee will not follow the Shepheard to the fold we must follow the Butcher to the shambles If we will goe to the shambles rather than to the fold we are beasts indeed and as the case is with vs worse than beasts But men here haue gotten an old distinction They say they will one day seeke the Lord that is when they are not able to turne their sicke bones on their beds but seeing they offer their old sinewes to the Lord he wil leaue them and they shall seeke but they shall not finde CHAP. XXXII Of Gods free Grace Iustice and Mercie and how we may trie our loue to God GOd saith the Apostle is a consuming fire Hebrues 12. 29. Fire and water are mercilesse who shall quench him when hee burneth there is nothing so cold as lead and nothing so scalding if it be heated there is nothing so blunt as yron if it bee sharpened nothing so sharpe there is nothing so calme as the sea in a boistrous weather nothing so tempestuous nothing so mercifull â—s God and if he be prouoked nothing so terrible to sinners And if his mercy were seuen times more than it is I know and am sure that hee is prouoked Well as the Lord will haue his power knowen in creating the world his wisdome in gouerning and his truth in his word and his mercy in redeeming mankinde so necessarily must his iustice be knowne in punishing especially those who seeing his creatures marke them not feeling his gouernance
members of the body So that the cause why we shew no mercy is because we cannot perswade our selues to be members Of the primitiue Church and the faithfull congregations gathered by the Apostles it is saide there was but one heart one will among them and therefore no doubt but one body for there can be but one heart in one body and it were monstrous in one body to haue two hearts The lawe of members is that looke what one member receiueth is receiues not for it selfe alone but for all the rest too The eye it sees not to defend and helpe itselfe alone but it sees for the hand for the foote and for the other parts of the body And so by the law of members if wee haue any thing wee must bestow it on the whole body and as well on the foote as on the head Euen so doth one member receiue the benefite of another that as the eye seeth so all seeth as the hand writeth so all write and wee knowe the least benefite or hurt which is in any member is ascribed to the whole body as if but the finger ake we say we haue an ach if the naile be hurt we say we are hurt if the foote be whole wee say we are healed Then if this affection be not in vs mercifully to impart one to another as one member is seruiceable to another mercie is not in vs. If we be grieued for any it is but a complaint of the mouth we can giue him a Lord helpe him but Christ did not onely see one so but he wept ouer him he wept not onely but touched the verie leprous yea and he healed them Well if there be no mercie in vs with what face can we come to the Lord and say giue vs a kingdome let thy kingdome come if wee denie to our brethren the gift of so much as of a peece of bread and how can wee looke vp to heauen with any hope to come thither if we haue laid vp no store there before hand God scummeth away the drosse of his Saints by Crosses yet breaketh not his holy couenant with them but performeth it through many tribulations which they deserue and pul vpon themselues When the Lord threatneth we are often driuē into a secret murmuring and impatiencie of spirit but we must know that his minae be as medicinae the meanes of the Lord are medicines And wee are too nice Christians if wee cannot abide to bee threatned seeing God his iudgements are often greater mercies than euen the continual ordinary mercies themselues Nay because the Lord would not destroy vs hee threatneth vs hee hath not delight in the death of a sinner therefore he threatneth death vnto vs because he would not haue death come vpon vs. For as the mercies of God are iudgments to some that abuse his mercies so the iudgments of God are mercies to others because they cause them to obserue his wil and to enter into a new league with him And this is that the Apostle saith all things turne to the best to them that loue God all things the very melancholie of the diuels euen hell fire for the bitternes of threatnings are fore-warnings to the godly that they should not be destroyed with the world in the ende CHAP. XXXIIII Teaching vs why we are specially to keepe watch and ward ouer our hearts SO corrupt is the heart as being the fountaine of all sinfull actions that although wee shoulde neuer haue patternes of impietie yet our owne heart would schoole vs sufficiently to the waye of destruction Reprooued then bee their Doctrine who thinke that a man is not naturally inclined to euill or that nature is not wholie inclined to sinne but that by example and allurement man is corrupted and infected by others The occasion of euill may bee outward but the cause of it is inwarde not of others but in our selues And good reasons there bee therefore that wee should still haue an eye to our hearts First our hearts doth carrie with it most commonly all our senses so that nature taught men of the world that the eye seeth not but the heart it is not the hand that toucheth but a certaine force proceeding from the heart and exercised by the hand and seeing nor sense left in the body From hence it commeth that great sounds and strange noyses are nothing heard of our eares attending vpon our hearts and our hearts being throughly occupied about some other obiect From hence it is that goodly shewes able to rauish the sight with delight are not so much as seen of vs our eies being wholly restrained about other things whereabout the heart is occupied yea from hence it is that wee stumble sometime on the plaine ground and our feet do faile vs in most faire places our feete attending on our hearts and our hearts being carried vehemently vnto some other matter Although then we ought to keepe with great care our eyes our eares our hands with all other parts of the body yet it standeth vs in hand to keepe diligent watch ward ouer our hearts by which all the other partes are moderated and ruled Another reason why wee should haue speciall regard to our heartes is because they make or marre all our actions If the heart be pure all our affections are pure though Christ through some defectes be mixed therewith if our hearts be not sound but corrupt then the things in their owne nature good by vs are made impure corrupt It is without all controuersie that it is our corrupt nature which corrupteth vs either to be slacke in weldoing or to leaue a good thing altogether vndone to be so prone to euil-doing or to rest too securely in it being done And albeit many occasiōs may be pretēded to stay vs from good which may seeme to carrie some shew of good yet they are deceiuing corruptions and full of rottennesse at the core as experiēce prooueth Some are kept backe from catechising of their familie because they would not be made the by-talke of the people they would not men should talke of them and tear me them a precise company Some goe aloofe and walke along from pure zeale in good works that they might retaine their libertie in buying and selling and so better take order for domesticall expences which they thinke would fall to the ground if God should be purely worshipped And indeed euery thing creepeth vnder colour of a good thing and they will turne out nothing naked but with one ragged reason or other although their pretences be of an ill die or their reasons not able to keepe them from any iniurie of the weather whatsoeuer They are carried away with the deceiueablenesse of sinne their corruption deceiueth them they are beguiled with the diuels sophistrie in putting that for a cause which is no cause at al. But this hypocrisie of hart may appeare not onely in not doing of good which we should doe but
also in doing of good otherwise than we ought to doe To leaue sinne in it owne nature is a commendable thing but if we doe it for feare of punishment or for shame of the world rather than for conscience of sin it is not at all praise worthie The adulterer may restraine his loathsome and sinfull action not for that he feareth to defile himselfe with sinne in the sight of God but because he would not be knowne to haue sinned in the sight of the world the theefe may surcease from actuall theft for feare of the law and to auoide the gallowes but neither of these haue repented of their sin though after a sort they haue left their sin This is manifest in that they leaue not euery sinne as true repentance doth without all exception or dispensation but onely those bloodie faced sinnes which ciuill discipline censureth with shame and suffrings as murther treason adulterie and theft making no bones to commit sins as grieuous before God though not so punishable before men as are swearing prophaning of the Sabbath lying drunkennes such like which sinnes if they were worthy of imprisonment by law either men must change their accustomed course or all the prisons in the realme would not be able to receiue the offendaÌ„ts Such men learne the common statutes and penall lawes of the land the lawes of the Lord the statutes of the highest they will learne hereafter If they had a conscience of sin then it should be in vniuersall not in particular because one sinne is as grieuous to the Lord as another and no sin must haue a placard before his presence Other will leaue sinne because they haue beene in seruice so long and spent their body so much in sinne that now not that their action is lamed but because their abilitie is gone they for feare of some sickenesse will leaue it but if they might runne through a new body they would runne through their old course againe Others haue consumed all to feede and cloath sinne and therefore now because their purse constraineth them not because the law commaundeth them or the curse feareth them they count it for husbandrie to staie a while Others being somewhat politike thinking it good to get some profit that may giue longer life to pleasure hereafter for a while bridle in their wantonnesse whiles they haue gotten some sure hold of their inheritance and after so soone as they haue brought with sorrow their fathers olde age to the graue recompence the diuell with their hote pursuite of sin much more than they lost in their former sparing of sin Others when either for deadnes of nature or want of abilitie or feare of man they dare not or cannot commit sinne in their owne persons yet they drawe ouer as much pleasure as men in their case may doe by commending and chronicling of their owne sins past or by laughing in their sleeues at the artificiall sinning of some other present They can laugh at sinne hartily whereby they shew they cannot mourne for sinne hartily they make a mocke of it therefore bewray they haue little conscience of it and therefore they die in their sinnes howsoeuer they haue left their sinnes To deale carefully in Gods worship and faithfully with man are things both commaunded and commended and yet to doe them without zeale of Gods glory and with a care or our vaine glory rather to win credit to our selues than to gaine credit to the Gospell is neither commended nor commaunded And yet how many beguile their owne soules hreein it may appeare by so many frequenters of the word and so few fruitfull hearers of the word if they profit not it grieues them not if they remember it not they â—est at it if they cannot speake of it they scoffe at it and yet they thinke they be great protestants Many goodly and godly things we may seeme to doe before men and be thought to be petty Angels come out of the cloudes and yet being impoisoned at the hart with vaine glory the Lord hath no delight in vs our owne hearts euen in these glorious workes doe accuse vs our consciences doe controll vs and without repentance God that is greater than our conscience will in the end condemne vs Contrariwise be our action neuer so beggerly for want of abilitie neuer so deformed for want of beautie in the eyes of man yet if it commeth from a sincere heart sound and sincere in the eyes of the Lord it is acceptable and through Christ accounted righteousnes vnto vs. If then for sins sake we leaue sin and leauing sinne repent of sinne repenting of sin leaue sinne though the lees of it remaine in vs if for righteousnesse sake we labour for righteousnesse â—hough an essentiall righteousnesse be not inherent in vs though we do not all good we loue but in loue desire to doe it though we leaue not all sinne we hate but in hatred of it labour to resist it the good we do is accepted the good we desire to do is imputed the euill we leaue is discharged the euill we desire to leaue shal not be imputed True it is indeed no maÌ„ can say my hart is vpright I am pure if he measure himselfe by the rule of the law which thing whosoeuer seeth not by his manifold corruptions as yet he seeth nothing as he should see yet the children of God may say their hearts are right within them when by faith in Christ and a pure purpose to approue themselues vnto God their hearts are purified so as they labour for the death of sinne though the whole body of sinne be not slaine in them and labour for true righteousnesse though the man of righteousnesse be not fully fashioned in theÌ„ This doctrine then hath two especial vses the one to humble vs the other to comfort vs. Good cause we haue to be humbled by it seeing it teacheth vs that the cause of sinne is stil in our selues and cannot be charged vpon any other as the cause thereof For if our corruption were not neither Satan by feare and tyranny neither the world by preferment and glory neither the fleshly delights by subtiltie neither our enemies by their feares and tyrannie could euer preuaile against vs Christ Iesus was thrise vehemently assaulted yet because the Princes of this world could find nothing in him and all his temptations were as a little arrow shot at a brazen wall no corruption being in his heart no guile being found in his lips they nothing preuailed against him Adams heart was corrupted before Adams hand had sinned Sathan doth offer we doe yeeld vnto our temptations he is the occasion but we are the cause of our owne woe The fond sophistry and lying logicke of theeues is here to be withstood who thinke they wash their hands from all sinne by crying woe worth such a man that euer I knew him for had not he constrained me and
must haue a continuall hearing Will yee heare how God hath taken answere for this it is said Psal. 95 Heb. 3. To day if ye will heare his voice This we knowe is read to day and to morrow and euery day and so â—or euer and yet all is but to day Wee cannot exempt our selues this bindes our hearts and will haue vs hold out as long as it is saide to day So then as wee must pray and be prepared to heare and come with a purpose to heare vniuersally so must we heare continually Yet wee must adde a fourth thing and that is wee must bring a desire to practise the things we heare And euery man must come thus affected I haue prepared my selfe to heare I will heare all as well that which is misliking as that which liketh me but beware of this last come what come will I will not obey But if we vow not to heare to lay vp in our memorie that our memorie may call vpon our conscience and our conscience call vpon vs to put it in practise we cut off the sentence by the halfe He that heareth the word and keepeth it is blessed and keepes it here is a coniunction copulatiue and in no case we must leaue it out And there is good reason it should bee so for as Augustine saith The word is compared to an hammer to a fire to a sword and not for nothing The hammer bruiseth so the word must soften our hard hearts the fire purgeth and purifieth so the word purgeth our grosse affections and purifieth our hearts the sword pearceth and so the word diuideth betweene the marrow and the ioynts If the word workes not these effects it loseth his power The word is a word of power and lâ—t euery man reckon with himselfe If in hearing the word I draw not neerer to the mercie of God I shall draw neerer to his wrath if not to my saluation sure to my destruction 3 We oft heare the word but not as the word of the Lord and therefore wee heare it but in part because we thinke it is the word of Esai of Peter or of the Minister wee thinke it is Hose or Paul that speakes but not the Lord. Well if we will tarrie vntill the Lord himselfe come wee shall not heare nor see him vntill the heauens roll vp together as a scrole and a globe of fire consume the face of the earth vntill the Sunne be turned as blacke as a pot and the sea boile as a pot of oyle and then we must rather giue an accompt of our hearing than stand to heare againe Well then how are we said to heare the word of the Lord First we must know that Christ receiued a commission from the Lord This is my beloued Sonne heare him Here is his commission Then our Sauiour Christ being to goe to his Father left a commission with his Apostles Who so heareth you heareth me who so receiueth you the same receiueth me but who so refuseth you refuseth me So that to heare the Ministers is to heare Christ and to heare Christ is to heare the father so that to heare the Ministers is to heare God And the words of Hose and of Peter they be the Lords words And all this word sent from God shall be as effectuall by the mouth of the Ministers to conuert as if they were spoken by Christ himselfe And we know that Christ being the Minister of circumcision conuerted not all his auditors nay he conuerted but a few of his hearers Peter conuerted more at one sermon who was but his Apostle than we reade that hee himselfe euer conuerted all his life long But if it will not be but still we thinke it is the word of the Preachers surely by our owne imaginations the Lord will punish you that is it shall bee vnto you a mans word Hosees word or Peters word not the word of the Lord. And then if we heare it not as the word of God but as the word of man it will neuer doe vs good it may breede some little purpose in vs but it wil neuer breede in vs any great practise to our comfort So then if we heare it but as from men we shall â—ot in our sinne and so lye stil vntill the Lord finde vs out in the searching day of his iudgement 4 Because the doctrine of accusing condemning and threatning is a scripture vnwillingly receiued of men and we shall see in most of the Prophets so long as they prophecy peace and speake of heauen of grace of mercie they are willingly heard but if at any time they strike on the other string the people would no loÌ„ger heare but oft breake forth and say prophecy peace vnto vs because I say the people hauing made a league with death and hell cannot abide to heare such vnsauory and nipping speeches it must needes be that the Lord sometime vse speeches of quarrel and controuersie and of his falling out with the people I knowe that besides that it is the general corruption of nature it is a speciall fault of these times and of this age that if the Minister of God thunder out the threanings of God hee shall bee straight discharged to bee a Minister of Christ hee shall be now the Minister of the Law and of Moses For the words of grace mercie and saluation are sweete wordes and men can well away to heare them but the Sonne of God hath not alwaies a streame of milke and hony running out of his mouth but sometime a two edged sword Apocal. 1. and it is as profitable for God his children sometime to haue a song of Sinai as a song of Sion and then specially is this requisite when the mercies of God come not by the hynn or by the peck or by small portions but by the Goâ—â—er by the Ephath and in full measure Because then we may be drawne into forgetfulnes and therefore least these things should cloy vs it is good for euery maÌ„in the day of peace to think of the day of controuersie in our most quietnes to knowe the Lord hath an inditement and an action against vs though when this age is ripped vp wee shall see the Lord his inditement rightly framed and his â—isiprius iustly put vp against vs yet when the day of the iudgmeÌ„ts of God be threatned we must not say they appertaine to strangers we must take the action to proceede against our selues 5 Though the Ministers take the Lords quarrell in hand and iudge his cause as the Lord biddeth Ezechiel to auenge his quarrellâ— though the Prophets I say doe this or if they cease to doe it the very stones and creatures shall doe it against vnbeleeuers yet as other times we see in the Prophets how al cease and the Lord himselfe pleads the controuersie Though therefore we could arme our selues and make our part good against the creatures and could shift off his Prophets yet the Lord himself
without sense of the conflict of the lawe of the members and the spirit as Rom. 7. 24. Sixtly hee is stirred to doe well by some worldly reason liking his fancie and fleshly appetite not constrained by the mercie of God as Psalm 1 30. 4 Rom. 12. 1. or by the loue of Christ as 2. Cor. 5. 14. Seuenthly he doth more often regard the feare fauour and praise of men than of God and his priuate commoditie than that of his brethren These are his characters and yet eightly hee hideth many things vnder the cloake of popularitie and guilefull affected clemencie So did Absolom hide his vnnaturall treason So did the troublers of the state of Rome with their Leges Agrariae Ninthly vnder the cloake of keeping companie with those vpon whom wee may beare our selues bolde and which may back vs when we haue done euill Tenthly vnder the cloake of clinging to their companie which are good men and are wel thought of not to better our selues but to credit our doings the more and to make vs more commended to the people as Nouatus did vpon his confessions Eleuenthly vnder the cloake of lawe and execution of iustice when some other wicked affection is the cause of their doings and the law but their pretence as Iezabel in putting to death Naboth did it not for the vineyard but to see iustice kept and as the Lords of Persia against Daniel Twelfthe vnder the cloake of religion zeale and conscience when deepe in their hearts they hide some other meaning as Simeon and Leui in procuring the Sichemites to be circumcised as Absolom in making the shadow of his conspiracie the performing of his vowe in Hebron as Iezabel making the way to bloodshed on the innocent by the proclamation of a fast as Caiphas adiuring Christ in Gods name to make them knowe who hee was that way to take him 11 Hypocrisie is seene when sinne most lieth dead vnder a cloake and most lieth in a closet wherewith God is displeased that when wee make no conscience of sin in close places our priuie sinnes shall breake out in publike places 12 The holy Ghost Ezech. 24. 6 compareth hypocrites to a pot that outwardly seetheth but within the scumme remaineth And Hoseah in his 7. chapter compareth them to a cake whereof the one side is well baked and the other side is plaine dow And Christ compareth them in his daies to such as wash the outside of the cup and platter but leaue the inside filthie Our common similies whereby wee resemble these men is a course cloath hauing a fine list 13 When two gentlemen ride on hunting it is hard to discerne each others houndes because they are mingled together which afterwards is more easilie done when the hunters are seuered euen so so long as God and the world walke together it is hard to distinguish betweene the heires of the one and of the other but when they are seuered by the crosse it will surely bee seene who be the children of God who be the heires of the world 14 In naturall men wee finde these markes first that naturall men measure others by themselues so did these brethren iudge of Ioseph So doth the world iudge hardly of Gods children because they are vngodly themselues so those that thinke to correct or admonish in anger think that others do so too because they come of fashiō to the Church they thinke so of others When we are readie then to thinke euill of others let vs take heede we be not so our selues and let vs learne to leaue this for the sinne is great For first wee beare false witnes against our brother Secondly wee be enemies to the grace of God in them because in this our corruption wee cannot iudge well of them The readie remedie is to pull out the beame out of our owne eye and to iudge charitably of others Secondly a naturall man doth more abstaine from euill for man than for God and so will it bee till the feare of God be setled in vs to teach vs Gods prouidence in things to come and his iudgements in things past This was with Esau because the daies of his father were at hand So many are now restrained by the magistracie which otherwise would do euil so long as it is with vs thus wee are but hypocrites and not regenerate The remedie is to consider Gods prouidence to commit vengeance to him to ouercome euill with goodnesse and then shall wee doe things for conscience sake and not for feare Thirdly the torments of an euill conscience is the punishment of sinne the wicked shall flie when none pursueth whensoeuer then our conscience doth trouble vs let vs knowe that our sinnes are in vs whereof we are not purged When we feare men it is either for the want of the assurance of Gods mercifull prouidence or forgiuenes of our sinnes or for that wee haue done the like to others as Caine thought euery one would slay him because he slew his brother If wee haue not done them harme and yet feare as Abraham did Abimelech then it is the want of Gods prouidence which riseth of the want of the forgiuenes of our sinnes for if wee feare the creature it is because wee are not reconciled to the Creator The remedie of this feare of men is to learne faith in Christ for the free forgiuenes of our sinnes and the assurance of his prouidence then shall we say wee feare not what man can doe against vs yea then shall wee deale vprightly with others so that if then others deale euilly with vs and we pay them the things which we neuer took we haue the comfort of our conscience and are blessed because we suffer for wel-doing 15 In manners men will first listen to wicked counsel then take pleasure in their companie till at last they communicate with them in their euils an◠as they grow in liking of those euill counsellers so doe they loathe those that giue good counsell and despise them yea when the Minister speaketh priuilie to them by admonition or openly out of the word they thinke hee speaketh of purposed malice and hatred against them and so shut their eares and harden their hearts when any thing is spoken for their amendement but if a word be spoken which concerneth another or else may cherish them in their sinnes that doe they greedily snatch and lay hold of All which sheweth that men are the cause of their owne hardnes for when the Lord cannot preuaile by his word then leaueth he men vnto themselues which stay not till they come to hardnes This must teach vs with feare to examine our hearts to proue what loue of the truth remaineth in vs and what liking we haue of lies what hearts we beare to those which giue vs wholesome counsell to reclaime vs from sinne or whether wee rather incline to those that feede our eares with such wordes as may
doe not then we cannot escape 3 As there was not one of the Israelites perished so was there not one of the Egyptians escaped which is a type of the last iudgement of God wherein as not one of the wicked shall escape so shall there not one of the godly perish 4 We may not doubt albeit we see not Gods promises forthwith accomplished neither must we be secure because we see his iudgements and threatnings delaied as they did in Ieremies time for though he tarrie a while yet will he certainely come at last and that more speedily to vs than to them because our sinnes are greater for that we haue greater meanes of knowledge than they had 5 They that mocke long at Gods iudgements will mocke in the end and be mocked wherefore it is good to pray for inward reuerence before God sendeth outward vengeance When the Lord accuseth and iudgeth vs to shew himselfe iust and innocent he will haue none other to witnesse against vs than the mountaines or the heauens and the earth he will come to no court on earth but to his creatures and his seruants haue vsed the same proceeding as Moses calleth heauen and earth to witnesse nay we are to call to witnesse the stones in the wal the timber of the house that they may giue their voyces on our sides that we haue told them their sinnes and that we haue spoken to their consciences and then the very beames of the Church and stones of the wall shall be witnesse of this controuersie So that though men would beare one with another yet the mountaines the heauen and the earth shall giue vp their voyce that God hath not come suddenly vpon vs but that he forewarned vs. It were a great matter if a man should be iudge in his owne cause yet the Lord so rules the matter as that he will condemne none but such as first shal see their iust condemnation We shall haue all things laid plaine and orderly before vs as it is Psalme 50 so that we shall be driuen to confesse Gods plea to be iust against vs for howsoeuer men can daube and deceiue their owne conscience howsoeuer they can smother and choke their owne sins and delude men yet in the day of wrath the sealed booke the sealed booke shall be opened and the recorder in our owne conscience shall giue sentence vnto it and then the Lord shall win and recouer his action at our hands and we shall yeeld that he is iust 6 There are places in the Scripture where the Lord is a comforter and there are places wherein he is an accuser the places where he is a comforter shew such persons or such times wherein the Lord by his accusations hath so farre preuailed that the people were humbled thereby The places wherein he is an accuser import such times and persons to whom the Lord hath shewed many comforts and benefits but they haue been vnthankfull as are we in our times in our Realme and in this place For it hath been the wisedome of the Lord alwaies after his threatnings taking place to remember mercy and after his mercies contemned to send out his threatnings as Hose 4. 1. 7 The manner of the ancient Church hath bin that wheresoeuer mention was made in the word of the children of Israel the Christians took that specially to appertaine to themselues But now adaies in our age the case is farre otherwise we are so loth to be accused that our manner is to account our selues to be accused in nothing but there where the Lord hath as it were by name spoken vnto vs and if the Lord hath written no prophecy specially to this land then we thinke nothing cōcerneth vs. Howbeit as Paul saith Rom. 2. That they are not onely Iewes that are Iewes outward but they also which are Iewes inward so I say that they are not onely the children of Israel which came out of the loynes of Israel but who so truly lay hold on the promises made vnto Israel are the true children of Israel also But not to stand long on this point I say looke as Moses is more inferiour than Messiah and as Iesus is better than Iosuah the kingdome of heauen better than Canaan and the blood of Christ more precious than the blood of bullocks or of goates so are we better Israelites by faith taking hold of the promises made vnto Israel than they that descended only out of the body loynes of Israel So that if any will lay claime to the promises of Israel he must acknowledge himselfe to be the child of Israel but if any will let go his hold on this promise he must also exempt himselfe from being the childe of Israel He may well be of the line of Cain Cham or Esan but the other he shall not be And then if we will be the children of Israel in their promises we must be the children of Israel also in their accusations And surely there is good reason why we should so be where as Iacob had two names the one Iacob the other Israel we reade very seldome in the Scripture that the Iewes are named by the children of Iacob but called for the most part the children of Israel For the name of Iacob being giuen him at the time of his natiuitie and the name of Israel being assigned him by the Angel for a name of benefit because he wrestled with God the Lord herein insinuateth that the children of Israel that is the children of his benefits must with a speciall care heare his word 7 The not obseruing of the Iudgements of God maketh vs so loth to loue his mercie and so slenderly to feare his Iudgements 8 It is a naturall thing to reforme our selues whilest Gods Iudgements are vpon vs. CHAP. XLI Of Ioy and Sorrow HE is not far from ioy that sorroweth either for want of good things or for sense of euill for the true way to godly mirth is to feele godly sorrow 2 When wee haue greatest cause of ioy for well doing then it is a good thing to feare most our vnthankfulnes and our selfe-loue and our secure vnkindnesse 3 Gods children not cherishing a continuall sorrow haue often an excessiue sorrow 4 When a man is most merrie he is neerest danger 5 We shall sometimes feele by experience a terror suddenly come vpon vs when wee are alone or vehemently to strike vs in the night being sent of God to humble vs the Physition will say it is a melancholike passion but I say it is the power of Gods presence preparing vs to prayer or some such like seruice of God which when we feele if wee fall downe before the Lord in prayer we may finde an vnspeakeable ioy following it but if we cherish it with euill surmises it may bring vs to further inconueniences 6 The way to godly mirth is to feele godly sorrow 7 The people murmured at the red Sea yet the Lord
I teach But where the Spirit is carnal as Bernard saith where there is a mouldie soule a drie heart where the Spirit is turned into flesh there men loue these pettie ioyes and bitter sweetes But yet not to foster any mans imperfections the Church hath childreÌ„ of perfect age shee had babes yea euen such as are in their lumpe like the Beares whelpe wee cannot come from Beersheba to Bethel at one step These actions in themselues are not vnlawfull but â—â—fles are for babes which the Church beareth with vntil God prouide better sor vs not commanded but permitted as Paul when he was a childe spake as a childe and wee are all in the estate of children 1. King 11. Salomons men that went to Ophir did not only bring gold and siluer necessary for the common-wealth but Parrats and Apes for children 10 The true rule of mirth is set downe Ephes. 5. 4. it must not be rotten mirth mirth of concupisceÌ„ce to speake plaine such as is obscene and scurril mirth corrupting good manners concerning which Bernard saith if it be a shame to heare let it be a shame to speake Secondly the mirth may not be Dymicâ—s pricking mirth quipping myrth and â—aunts to please our auditors with The third thing is that it be not without reason vnreasonable mirth feather-mirth when there is no cause to bee merie when a man hath a conceite of himselfe to which Paul opposeth thankes-giuing that our mirth may bee gracious And thus much for the first kinde of corrupt mirth There is a second kinde Ierem. 15. painted out I sit not in the assembly of mockers because of the companie which is noted Hos. 7. When that Kings would be merrie they must haue an hick-scorner and a common jester to come among them this is Tauerne-mirth and the fooles cannot else be merrie So then our mirth is euill when we make not choyce of companie Thirdly not vsing of the right time is vitious here Iob. 21. 13. They spend their dayes in wealth and suddenly they goe donne into the graue It is that whereupon Augustine saith I would that men did not onely leese their time I wish they might not loose bodie and soule also Exodus 30. They sit donne to cate and drinke and rise againe to playe But Eccles. 3. Weeping is first afterwards loye Ezekiel 9 The Mourners are marked with the Lords TAV Wee make our studies-labours and trades a parenthesis to our play whereas our play should bee a parenthesis to our labours Lastlie measure and manner must bee obserued Prouerbs 22. A Foole when hee laugheth lifts vp his voyce but the wise man is scarse heard it is like the fire of thornes a little fire and much cracking so in a foole much laughter and little cause We may not as Fooles tire our selues with laughter seeing thou must stand before the barre in iudgement how is it that thou canst so laugh saith Chrysostome And Hylarie saith on Psalme 137. All our ioyes in this life are as the waters of Babylon Wee must reioyce in trembling Psalme 2. If we haue not this we keepe no order in the rest Remember to obserue these rules 11 In our pleasures wee are especially to beware that wee take no pleasure in pleasures Men must not be mirth mongers that is men must not studie for mirth And what is the reason Surely because where there is an exceeding and ouer much desire of a thing there is like to bee an exceeding and ouer much vse of the thing when wee haue it which is our reason against ambition and couetousnes for riches and honour in themselues being good by an excessiue desire and vse of them are made naught The ende of our mirth must not be onely to bring pleasure and that pleasure may bring ioy for then we shall reioyce to reioyce and this is Idolatrie For it would be preiudiciall to our reioycing in God for whatsoeuer hath an ende aboue this ende is dangerous One saith very well if my bodie be but a strainer for meats and drinks to runne through If I serue for none othervse but to make reporte of the sweete and sower taste of this or that surely my life is not worthie of life Againe wee must beware in our mirth that wee haue not a care to please our hearts our hearts being vnsearchable pittes if they followe naturall things they growe to be too natural and therefore they are sometimes to be pressed and imprisoned vntill they smart least hauing too much libertie they cause euery vaine in soule and body to smart in the ende 12 Youth especially is to take heed of pleasure for though fire be good yet in flax or tinder it is not good So though pleasure be good yet pleasure in youth is not good We need not plow for weeds they will grow fast enough in the fallow But some will take pleasure in youth especially and they purpose to become good and to liue grauely hereafter and to behaue themselues solemnely afterwards This is to make a couenaÌ„t with the diuell as the diuel said to Christ I wil come out but the time is not come yet so we wil leaue pleasure when the time coms in the meane time he keepeth vs in a purpose wherefore there are more in hell than in heauen Young men make their sins of a double die crimson sins they become a disease of the bones and custome is turned into a necessitie whereupon diuers say I would faine but I cannot leaue them whereof where one doth recouer forty rot away If Sathan can make our youth an vnprofitable age al the ages after hardly any good to be looked for For if he once nippe the blossome where is the hope of the Autumne where may we looke for fruite Well if wee will needes vse pleasure wee must set downe some measure 13 The diuels rules neuer haue exceptions but God his Saints must learne restraint we must neuer make our hearts the stewards of our affections that our thoughts wander not in them and least in desiring things too much we exceede when we haue them There must be the least appetite of those outward things because there is the least vse of them If a man cannot want them he will abuse them wheÌ„ he hath them It is true that Ierom saith Their originall or beginning is honest but their growth and greatnesse is deformed and that also Sinne is very reasonable at the beginning and very shamefast Thamar went first to play the whore with a vaile before her face but now with an open face First honest recreation and then a pleasure of vanitie recreation before labour to play before we studie We vse pleasure but to no good ende So Elies boyes would haue the fat without any reason Iudas could see the absurditie of this To what end is this ointment spent wastfully we vse such things
will haue men be of their mindes or they will turne iustice into wormwood that it shall be as bitter as wormwood to the good man to doe iustice for my part I would Achab troubled Israel no more though Eliah beare the blame 9 Hee saide that when hee considered how Noah Moses and others fell in their latter daies and how the most excellent haue fallen hee most earnestly prayed that the Lord would take him out of the world before that his life should bring any offence to the Church of God 10 Iacob and Esau cannot agree in one wombe Sarah and Agar cannot agree in one house Isaac and Ishmael must not dwell together there is no agreement between the children of God and the children of Belial 11 Moses was angrie and is commended for it so that euery anger is not condemnable but to be angrie without a cause and without measure Some men will bee angrie for their owne cause and very hot but in Gods cause they will not bee angrie at all this is a fleshly anger but when men sinne either to the dishonour of God or their owne destruction then to be angry is a good anger if the saluatioÌ„ of our brother doth moue vs therto not our owne iniuries for we can beare with patience iniuries so farre as priuately it concerneth vs but when it toucheth GODS glorie we cannot but be angrie Some are angrie for euery thing and in light matters and yet not in waightie matters then let those men take heede for these are very faultie But if we be like the Lord not marking what is done amisse nor being angry continually that we had rather be loued than feared and according as the matter is so is our anger then is it good otherwise it is not to be allowed for as the Lord doth vse more meanes to cause vs to loue him than to feare him so ought weâ—o doe and to bee more carefull with loue to winne than with anger to compell The Lord is slow to wrath and anger resteth in the bosome of fooles whereas a wise man will represse anger Then let our anger be according to the fault a light fault a light anger of small continuance but we must beleeue the Lord to bee greatly grieued with great sinnes In Gods cause some men are moued when themselues are also touched but if themselues be not touched they can be quiet but when their brother is hurt though God bee dishonoured they care not If we see our selues moued but then when our selues are touched let vs suspect the want of faith of loue and zeale of Gods glorie and thinke wee stand too much to our oâ—ne praise but if we cannot be content when the things doe not touch vs but euen the glorie of God doth moue vs to anger then is it good and of God Though some be our very friends yet we can be most angrie with them when they fauour vs and when they displease vs we can remember the old loue and so still mingle anger with loue and if I can bee angrie with whomsoeuer I see the same sinne in then is it also of God and to be allowed and indeede true Christian anger will sooner bee to his friend than to his enemie Againe when wee can first beginne with our sinnes and be more angrie for them than for others for no man can euer bee angrie for other mens sinnes which cannot be angrie for their owne and this is that which Christ saith Cast the beame out of your own eyes c. But when our anger first beginneth with our selues and that there is no sin which wee would willingly rest or fauour our selues in then if wee bee angrie with others for the same sinnes this is of God if we cast the first stone at our selues and if the sinne bee in vs we striue against it if it be not we feare it may bee and therefore studie to preuent it Againe when our anger doth let vs from doing any duties to them which wee are angrie with then is anger to be misliked but when wee are readie to shewe all duties to them as to pray for them and all other duties of loue then let vs haue here a testimonie of good anger but if it make vs to haue a troubled minde though it be for a good cause it is to be respected for the workes of Gods spirit in vs doe not hinder one another but rather doe further and if we were colde before and yet now shall be quickened to prayer and other good exercises this if we finde it is a note of good anger Againe our anger for the breach of Gods commandement is ioyned with a compassion ouer them which haue thus offended because of the wrath of God which hangeth ouer them thus was Christ angrie and sorie Mark chap. 3. and also when he wept ouer Ierusalem and Paul 2. Cor. cha 12. ver 21. faith he should be humbled when he commeth with a rodde to them and therefore he describeth fleshly anger that they were puffed vp 1. Cor. 5. Rom. 15. Wee should support the weake and be so grieued as though we had done that they haue done When wee see the sinnes of others wee must bee so grieued as if we had done them our selues Christianitie hath griefe flesh hath ioy in the sight of the sinnes and infirmities of other men 12 Worldlings being poore looke onely to the iniurie of men and being sicke looke onely to the meanes and in whatsoeuer trouble they are they are like the dogge that looketh to the stone and not to him that throweth it because they know not that the Lord is the healer but thinke it is by fortune and not Gods prouidence and therefore they looke not to God nor their sinne at all or els looke onely to the angrie countenance of God and so come to miserable ends Therefore it is a blessing of God to see that for his sinnes a man hath any trouble The contrarie commeth to passe by the ignorance of Gods prouidence which must by faith be beleeued as the creation is and therefore a man may see and yet beleeue not Gods prouidence for God hath time and all things that in time come to passe be in his hands Eccl. 3. So both must necessarily be beleeued for they are both the first article and one without the other cannot be beleeued Then let vs beleeue that hee is our healer and therefore when we are stricken let vs looke if wee haue walked well in our calling then is it for our triall and in the end we shall haue euerlasting ioy but if wee want a good conscience then let vs know it to be for our sinne therfore looke to the law where we shall see though not the particular sinne yet one of these which God hath ordained to keepe vs from sinne as wee shall see it is either for that wee haue not heard the word nor prayed nor been thankfull or not receiued the
vnto the Lord not binding his fauour vnto them 9 The cause of all rebellion and murmuring is that wee know not the great power of the Lord or else we at that time doe forget it when by faith we should make to our selues most comfortable vse of it as wee may see in the Israelites who had beheld the great power of God with his goodnesse towards them but not in faith and therefore when the tentation was sore vpon them they cleane forgat it The Lord therefore being zealous of his owne glorie sheweth himselfe to bee most louing and beneficiall towards vs which ought to leade vs to acknowledge his great goodnesse but if wee doe not then his iustice will surely teach vs. 10 The Lord oftentimes with holdeth or taketh away that thing the hauing whereof might be hurtfull vnto vs which if we would rightly consider of it would be an especiall helpe against murmuring in the want of Gods blessings For if wee would consider this that the Lord doth therefore keepe it from vs because hee seeth it would bee hurtfull for vs and that when wee shall be fit for it hee will then giue it vnto vs wee should better bee contented with that we haue and more patiently beare the want of that wee would haue as for example if a man wanting health riches estimation and such like and bee grieued for it so that he is almost readie to murmure for the want of them if he then can consider that the Lord knoweth they be not good for him but if he had them they would turne to his hurt this would bring marueilous great quietnes to his heart and would stop his murmuring nature and would rather stirre him vp to acknowledge the goodnesse of God towards him 11 When the Lord proueth his people he thereby laboureth to bring them to prayer yet on the contrarie they flâ—e from him and murmure against him the reason is for that they thinke it a small comfort to pray vnto him in their trouble but rather thinke it very harsh to acknowledge their sinnes and so to obtaine the forgiuenes of them which being obtained nothing can bee more comfortable they must haue that they want or else nothing will please them As the Israelites did murmure against the Lord when they wanted water nothing else would please them so is it with many when they cannot obtaine some corporall or externall blessing which they doe much long for But who art thou oh thou vile man that thus dealest with the Lord and neuer hast had thy heart washed by the blood of Iesus Christ for if thou haddest thou wouldest neuer murmure so much for wanting that thou wouldest haue but rather make him at all times the chiefest comfort and in all thy necessities patiently and meekely call vpon him in feruent and faithful prayer 12 Men doe not onely faile in prayer vnto the Lord but also they murmure many times against such as he hath set ouer them to bee their guides for the latter sinne ariseth of the former The Israelites quarrelled with Moses yet what had Moses done against them they thought no doubt that he of malice and contrarie to the will of the Lord had brought them into the wildernesse for they thought God had a neerer way and a better to bring them into the promised land and because they could not consider the worke of the Lord therefore they must needes quarrell against some bodie and wreake their griefe vpon him laying the fault vpon Moses Thus did Rachel whom when the Lord punished for that she was Proud because her husband loued her best and made her barren when he gaue children to Leah she not considering that the Lord punished her pride with barrennes began to quarrell with her husband asking him why he gaue no children to her To whom he answered Am I in stead of God vnto thee to giue thee children And this is the manner of the people in all ages that when they cannot see the Lord punishing them for their sinnes they straightway lay the fault vpon some or other by whom they thinke it commeth As now if the Lord doe send tumults and stormes into the common-wealth so that the people be brought to some trouble doe we not straight wayes lay the fault vpon the Magistrates and say is not this the doing of the Magistrates They consider not that the Lord doth by this meanes punish them for their sinne for it is certaine that the Lord loueth a multitude better than one or few and therefore hee will not punish a whole realme or nation if the sinnes of a multitude did not prouoke him thereunto But it oftentimes commeth to passe that for the sinnes of the people he doth harden the hearts of the Magistrates that they cannot loue their subiects so well nor that they can bee so profitable and doe them so much good as otherwise they might as is reported by Iehoshaphat 2. Chron. 20. This if the people could or would consider they would not be so ready to lay the faults on their Magistrates when trouble or triall commeth vpon them in like case doe they also deale with their Ministers If trouble come doe they not straightwaies say see what our Preachers haue done and is not this the fruite of their preaching so they will alwaies haue one or other to lay the fault vpon But what was Moses comfort in this case and that which staied him from murmuring against them Euen that no doubt which other of Gods Ministers haue had in the like case Ieremiah in the seueÌ„teenth chapter against the raging of the people made this his sure defence that he had not thrust in himselfe into that office to be their Pastor but the Lord appointed and called him therevnto Secondly that of affection he had spoken nothing but onely that which the Lord commanded did he declare vnto them and from hence may all the true Ministers of God haue comfort for if the Lord send them he will no doubt defend them so long as they doe this message faithfully therefore the people must take heede how they either receiue or reiect any that speake to them in the name of the Lord. For as they may not receiue any that bringeth not the word of truth nor be feared by them for as much as the causelesse curse shall passe without hurt so likewise and as surely shall the word of God spoken truly by his Minister certainely haue his effect and shall not returne in vaine And this is common to all kinds of calling that men may be confirmed therein Contrariwise when we being in affliction can pray vnto the Lord for his helpe and acknowledge his prouidence in that which is vpon vs it manifesteth our faith it preserueth vs from murmuring and keepeth vs from quarrelling with men for if we consider that it is the Lords worke we shall neuer set our selues against him for it but if we passe ouer his prouidence then
shall we auenge our selues vpon men But many men will be content to iudge and condemne this sinne in the Israelites and neuer looke into themselues to see the same but this sinne is as rife now as euer it was and this no doubt is a cause why many cannot profit by the examples of the old Testament because they imagine grossely of the sinnes of that people and thinke that there is no such grosse sinnes now whereas indeed if the case were duely considered the same sinne is grosser now than it was then for as much as the mercies of God are more plentifully vpon vs and with greater continuance than vpon them 13 The children of Israel did so much as in them lay to prouoke Moses diuers times to murmure against the Lord yet we may reade how he yeelded not neither was at any time ouercome except once Numb 20. Psal. 106 for which the Lord said he should not enter into the land of promise and Moses found the truth thereof for when he much desired the same the Lord would not be entreated but he must die in the Mount where all men must learne that they praise not the children of God too much though they be strong haue receiued great gifts for by Moses example they may here see that by such violence of temptation they may fall And againe all Gods children must take heede that they yeeld not to temptations when they are offered for though the occasion be of another yet the cause is in our selues and we shall be chastised for the same if we doe yeeld And againe we must take heede that we doe giue no occasion to the Magistrate or the Minister to murmure least the Lord punishing them we also be depriued of the benefit which we should receiue by them CHAP. LII Of Patience vnder the Crosse. THere is a difference betweene Gods children and others for Gods children haue the patience that others doe want though not at the first yet in continuance though with some infirmitie first because they are perswaded of forgiuenes of sinnes and secondly are sure of their vocation by good workes which are the fruites of sanctification thirdly the knowledge of Gods prouidence which disposeth all things for our good fourthly because they looke for another life and when they faile of any of these then they begin to quaile and the wicked because they vtterly want these therefore they are altogether confounded 2 Patience is not so much in â—â—e outward stilnes of the bodie and shewe of the faee as in the inward quietnes of the heart and meeknes of the spirit Therefore Dauid Psal. 4 biddeth vs examine our selues vpon our beds and be still and Esai 30 the Lorde saith your helpe shall be in silence and peace and therefore Dauid and Iob being in trouble saide they would lay their hands on their mouthes for when a man doth thus possesse his soule in patience he is most fit for the mercies of God and then shall hee receiue the greatest profit by them For as in bodilie diseases to be quiet is a great ease and helpe so it in other troubles whatsoeuer and therefore must we especially labour for it 3 Manie will say that GOD is mightie but they belâ—eue it not as appeareth in that they are ouer fearefull when they bee in daunger whereas Gods children haue some presert feeling thereof and afterward are more strengthened So that if wee cannot trust in God in the want of all helps we doe not belieue this power if wee depend not on him pray not vnto him striue not to obey him we belieue not this For this cause did the holy men write of the power of God which they haue felt that after they may be strengthened and so must we consider of Gods power that we in patience may looke for helpe from God in trouble and in prosperitie see his hand that blesseth the same vnto vs and so vse the same vnto his glorie and giue him all the praise 4 To a good action it is requisite that our intent be according to the word that then our action being good we vse right meanes if our meanes be good then must we haue faith if we haue faith then must we haue sound hearts if our hearts be sound we must deuoure through peace all hindrance and waiting for the good time of the Lord we must possesse our soules in patience 5 There are diuers plaine Israelites that will suffer a vaile to be put before their faces and they will vse them as the Pharisies did Iohn Baptist to obiect him against Christ Iohn and his Disciples fast and why doe others so but to haue a cloake for their wickednesse These are abused for want of wisedome and would mislike their practises in their heart if they could sound the depth of them Praestat esse caudam Leonis quam caput vulpis Better to be the taile of a Lion than the head of a Fox Well it is good to be iust and wise but yet not for our selues but yet such as will not keepe their wisedome to themselues but tell it out or write it come to wrack Because he will not follow the counsell of Amazias See not he hath the reward of the Prophets all the Prophets except foure perished The cause was they were more wise than was for the Princes aduantage In respect euen of God his permissioÌ„ it is iust that the iust should perish we may say is this his reward but we must know that when for corruption of time God his children caÌ„not liue without hazard of their hazard he taketh theÌ„ away neither in so doing doth he breake his promise that giues them for a long life eternall life for a bag of siluer a bag of gold for in so doing he promiseth the lesse and performeth the more We would indeed be the Lords seruants if we saw his seruice would alwaies preuaile but because sometimes we see their seates without honour that serue God we will be none of his seruants or we learne by reason to iudge no action by the person yet we say if he preuailed not he tooke no good course or if we cannot but say he is wise we say he is too wise The Prophet Prou. 30. saith he will write his vision to Ithiel and if Veal be with him to him too or else not the meaning is Ithiel is God with vs he would write it to please God Veal is to preuaile if that be with the other he will haue both else keepe to the other and let Veal alone When a man goeth to the market cum obâ—lo if he like lettesse he may take them giue his ebolum if he like his halfepeny better he may keepe it but if one would haue both ebolum lactucas so if we haue vpright dealing and will esteeme the fauour of men in authoritie better we may change it for that but if we esteeme our vpright dealing better
some one sinne The Angels that conceiued but an opinion of pride as some write though they were almost as Gods were for it cast downe to hell Man with whom the Lord was conuersant with whom he talked and walked to whom hee gaue the Lordship and soueraigntie ouer all earthly creatures and with whom hee was familiar for eating of the forbidden fruite was cast out of Eden Moses and Aaron the mirrors and miracles of the world falling into Gods displeasure were denied to enter into the promised Canaan Dauid who was honoured with the title of being a man after Gods owne heart falling into sinne fell out of God his fauour But that which is aboue all and ought to moue any man Christ himselfe the glorie and image of his father could not escape the most bitter cup which he drunke of though he begged it three times at the hands of his Father because he became sinne for vs. And yet sinful men bold sinners and presumptuous sinners perswade themselues that they shall escape the hand of God But to leaue them and come to the other I marueile what they can challenge by workes seeing whatsoeuer they doe they are still debters and therefore no deseruers Let them therefore learne of their learned Doctors to know that they haue no merits but Christs mercies and let them say with the ancient Fathers This is our merite that wee haue no merit CHAP. LIII Of Prosperitie and Aduersitie and of Griefe and of the temptations incident to it GOd by the multitude of his benefits warneth vs and prepareth vs for some troubles and temptations to come for surely he putteth not on the armour but hee will also prouide for vs the battell 2 Now it is no great thing to fauour the Gospell because it is in fauour but to embrace it in trouble is of true loue which wee may trie if being in prosperitie wee can feele the miserie of others for if we can reioyce in the prosperitie of the Church though we be in miserie if we can be moued and grieued with the miserie of the Church though wee be in prosperitie this sheweth that our hearts are vpright and that true zeale remaineth in them 3 In prosperitie if we vse our goods to our owne ease and waxe carelesse that is vnbeleefe but if we giue God glorie and waxe more carefull this is an argument of true faith Let vs then striue against infidelitie both in prosperitie and aduersitie and trie our faith by these meanes for if God worke in vs humilitie in the abundance of his mercy it is a signe of our faith if in wants wee be disquieted it argueth infidelitie but if wee stay our selues vpon God it is faith 4 They that continue safe in prosperitie by Gods grace shal perseuere in aduersitie but I dare not warrant them safe in prosperitie who haue beene safe in aduersitie 5 The more prosperitie encreaseth to Gods children the more they feare 6 In prosperitie it is good to vse the song of Salomon and in aduersitie the lamentations of Ieremiah 7 God suffereth euill men to prosper in this world for two causes first that euery good man hauing in him some sinnes might for his few euill things haue here a temporall punishment and euery euill man hauing some good things might be rewarded with temporall benefits Secondly God often chastiseth his and suffereth the wicked that it might be seene that good men serue not God for the things of this world as Sathan reckoned by his account with Iob as also for that the Lord maketh not his bookes cleere in this life but reserueth the full and finall account vnto the last day of iudgement wherein eueriething shall be fully recompenced whether it be good or euill 8 Wee must not marueile at wicked mens successe it is no new thing Iob saw it and Dauid especially Psal. 73. Zachar. 3. the followers of Iehosua the High Priest are monstrous persons Paul doth expound it wil calling them a gazing stock And though God say hurt not mine annointed yet are they harmed Elias for speaking against Ahab and Iohn Baptist for telling Herod his sinne If Paul speake against the Idole of Diana he is a seditious fellow It was some thing no doubt that made Moses so loath to goe to Pharaoh when God sent him To consider the troubles of the godly it were enough to make Ieremiah write new bookes of Lamentations to make Dauid sit him downe by the riuers of Babel for the tower of Babel is higher than the hill of Sion Poore little Isaac must goe to slaughter while Ismael sits at home good Iacob must bee set to keepe sheepe whiles my Lord Esau rides on hunting If you looke for Ioseph you shall finde him in prison Daniel in the Lions denne and so it is true of all for the most part yet I knowe it shall be well with them that serue God 9 If we waste our strength and spend our prayers and are not answered wee suffer then some griefe in withstanding a secret sollicitation to mistrust Griefe would faine haue ease whereof it is that it laboureth alwayes to lay it selfe open and to moue pitie it feareth nothing more then to be hidden And for this cause nature hath giuen more helps to bewray this affection then any other as heauines of the countenance hanging of the forehead mouing of the eyes sighes and groanes It teacheth eloquence and maketh vs to change our speeches and so wee learne to amplifie the causes of our woe Hereof it commeth why falling vpon the obiect of griefe we are loath to depart from speaking of it we double our speeches on that Theame We know the matter of Ezeckias griefe forced his tongue to touch it twice The tongue the tongue shall praise thee c. When Christ spake words of doctrine and exhortation to Ierusalem once to name it was enough but when hee spake in an Argument of griefe then he must needes say Ierusalem Ierusalem Doe we not see how Dauid in his heauines dwelt vpon the name of Absolon Habacuc chap. 2. hee strikes twice on one string and speakes not onely to shew his minde but to satisfie his griefe 10 This griefe in it selfe is indifferent in vs good or bad according to the cause of it If God would not haue vs grieued at all why did he not frame our hearts of brasse or why were not wee hewed out of marble Indeede to be sorrowfull where we should not or to laugh where wee should weepe this beseemes not wise men much lesse Christian men to doe Simplie to be grieued is not reproueable but to be grieued out of Time measure or place is fault worthy When the light of the world began to be darkened by Eclipse when the life of the world began to goe to the shadowe of death women somwhat well affected followed him bewailing him But Christ told them these teares wasted on him
might bee better spent on themselues For saith hee the time will come when mothers shall thinke them most happy that are no mothers and in this case Teares shall bee the onely vent to ease your hearts keepe them therefore against those dayes So that griefe in some sort is sweete and allowable in the sight of God Now that wee may discerne the better betweene sorrowes let vs note there is a griefe of passion and a griefe of compassion the first we sustaine in our selues either vpon some euill present or vpon some good thing absent the other workes in vs vpon the estate of others when we shall see the Sword of the prophane sheathed in the bowels of our owne brethren who can make a doubt that a good man might say with the Apostle Rom. 9. I speake the truth my conscience bearing me witnes in the holy Ghost that I haue great heauines and continuall sorrow And if for others shall we not much more be grieued for things in our owne persons Yes for be it that a man were free from the griefe of indignation wherewith Dauid so laboured be it that a man were free from the griefe of emulation wherewith he also was tried be it that a man were free from the griefe of contrition wherewith euen Dauid was exercised be it I say that a man were free from all these yet from the griefe of a longing expectation in their prayers how free or vnfree rather Gods children are their sighes and sobs doe shew We crie for aide we seeke for helpe and yet it is deferred this is a great griefe and this is an holy griefe But marke how in our best affections Sathan takes occasion by these things most good to draw vs to things most euill 11 In suffering griefe we shall be prouoked to mistrust God and therefore not in vaine was it spoken by our Sauiour Christ to arme them against the griefe of his departure Pray that ye fall not into temptation Surely whatsoeuer our estate be here Sathan will not leaue vs without some sollicitation to sinnes Art thou in prosperitie say not in thy heart ther 's is no God The Phenix of the world by wealth became a wanton Is the world in an vproare the Diuell if he can will keepe thee without all feare And of this an ancient Father complaineth saying It is a dolefull thing to see how honorable men of gray haires were wholy in time of publike calamities giuen ouer to securitie and that when destruction was imminent when as much as all their liues were worth did hang on one single thred Nay he goeth further Mens iniquities grew vp with the punishment of iniquitie as if their sin should feed still the punishment of sinne so many of them did dye dallying because they dallied with destruction But if wee cannot come to this stupidirie not to be moued at all our case must be thought the happier yet are wee not freed from as great a temptation as the former for euen this leadeth vs along to another triall and that is a temptation to distrust if our sighes and grones haue not successe in things praied for 12 There is no kinde of griefe voide of some speciall prouocation to euill The griefe which is least dangerous is the griefe of compassion for we cannot be too much touched with the miseries of our brethren and yet this griefe makes vs spare oftentimes where we should strike but the griefe of our own sufferings is far more full of griefe How many the griefe of indignation hath cast away the histories shew by whole millions The griefe of emulation marke how it grieues the godly Dauid sawe the wicked hauing their children dancing before their faces and this chastised him euery morning and see the downefall whereunto it brought him to say I haue in vaine washed my hands in innocencie Griefe of contrition is counted a godly griefe euen by Pauls own testimony but into what extremities this godly griefe doth bring many the number of afflicted consciences can shew and speake to the world Nay the holiest griefe the griefe of deuotion and longing for heauenly things is not free from temptation as wee may see in Habacucke who seeing the delay of his prayers concludeth Thou wilt not heare This suggestion though it be once and againe expelled yet the minde will grudge againe though we haue once controlled and giuen a checke to such a sinne yet must wee not thinke to bee quiet but still Sathan is at the elbow with the same argument With our conquest of our corruption wee must not hold our selues contented and though wee giue one repulse wee may receiue a double foile for it But in this case a godly conscience dealing in a godly cause with his God may thinke if I were an Idolater the Lord might say Goe to thy Gods in whom thou hâ—â—st trusted see if they will helpe thee for thou hast refused mee and cast mee behinde thy backe If I were a murtherer the Lord might say thy hands are full of blood and thy Sacrifice is an abhomination vnto me If I were a blasphemer the Lord might say what hast thou to doe to call vpon mee and to take my name in thy mouth thou hast polluted my name how should I take pleasure in thy prayers But when we see wee simply protesting as did Ezekiah Remember Lord how I haue walked before thee in truth and with a perfect heart and hâ—ue done that which is good in thy sight and yet cannot bee heard what a prouocation to temptation is this For we would thinke if God will heare any hee would heare the godly if euer he will heare that hee would heare after long praying if any thing when wee complaine of violence and miserie But to crie and a good man to crie and to crie long and to crie in extremitie and yet no hearing this is grieuous From this griefe growes another temptation If I haue prayed so long and cannot be heard what booteth it me to pray I will spare the labour rather than labour without hope and helpe 13 To be left when wee please our selues and take our pleasure in sinne were a thing more easie but when wee shall begge on our bare knees when the sorrow of sinne shall make our cheekes full of teares when wee shall wrinkle our faces with weeping and our throats shall grow hoarse with crying and then be as forelorne and forsaken is not this a sore assault what then in such a temptation may we doe We must ouercome griefe with patience and care out and burne out with this temptation by faith and purge distrust in Gods promises by perseuerance in prayer Griefe naturally is heauie and lies as lead at the heart and consequently presseth vs downeward so that if faith and prayer can keepe the heart the hands the voice the eies vpward it is apparant that patience surmounteth griefe
the Canker-worme hath eaten that which the Canker-worme hath left the Caterpiller hath eaten they haue spoyled the Church from hand to hand Wherefore it behoueth those places that haue so cast the Lord out to labour the haruest may be recouered and that the branches be new planted that the holds cast down may be reedified and that the vines decaied may be repaired For want whereof euerie priuate mans field being as a garden and euerie mans garden being as a Paradise the Lords garden whether for want of manuring or for the sleeping of the dressers I know not lyeth like the field of the sluggish man and his vineyard like the vineyard of one that is idle And where euery house is curiously sieled euery citie aptly compacted the house of the Lord whether for that the spirituall workmen are confounded among themselues or the ouerseers of the worke be willingly corrupted lieth void waste in many places so that they that see it are constrained to say O Lord why doest thou behold vs thus and sufferest to see such vastation Neither yet shall the voyce of the enemie crying in the day of reuenge race it race it downe to the ground strike vs with such a terror as when violence shall come vpon vs our wiues our children without all respect of age and estate It is not possible that we in our great securitie should cōceiue a shadow of that inexplicable griefe which shall follow that persecuting plague hastning towards vs when the carkases of our friends shall make a way and be as a path in our streets when our women shall villainously be abused in the Lords Sion the children put to the edge of the sword the Princes hanged vp by the hands no sparing shall be of sexe or of age and besides so outragious a rage when our foes shall come to tread as holy ground where the glorie of God his house should strike them stone dead when their sword should be abashed and lose it glittering when it should see the Maiestie of the Lord in his Ministers and Preachers This is a matter of griefe and indignation for the harmelesse blood powred out by the king of Babel on the ground being compared to the blood of the Saints shed by the Pope it would be but as a spoonfull in respect of the Sea When this moodie Tigre comes he will pretend that he rootes out heresie but then why doth he suck the blood of infants who are not capable of heresie Well if this be his intent to roote out heresie is the sword a fit instrument to do it Paul and Peter and the rest of that blessed colledge and Christ himselfe put many notable heretikes to silence by the force of reason and not by dint of sword Was it Christ his meaning that the successor of Peter should draw out his sword when Peter himselfe was bidden to put it vp And yet this royall Priest and Bishop generally will drowne the Church in her own blood And do we not see how the guides Pastors and ouerseers of the Church are driuen out of sundry places where this Bishop hath set his foote whose harts could haue bene better contented at once to haue sealed their doctrine with their blood than to be separated from them to whose soules they had deuoted themselues An heauie farewell no doubt they took of their congregations when as we reade of some who filled their high waies with their beasts laid their children at the feet of the Pastors whē they departed from them crying vnto them What shall be our estate now ye are gone to martyrdome Who shall wash our children in the cristall waters of Baptisme Who shall ease our afflicted consciences when the aduersary shal accuse vs Who shall leade vs the way of life and bring our soules to rest Recompence them O Lord as they haue deserued that are the cause of this O Lord giue them sad harts So heauy a crosse will it be to see an irremediable desolatiō of holy things we know not yet the bitternes of this cup yet we haue them amōg vs which haue tasted it whom let vs entertaine with Ioseph with teares of mercie and let vs in their suites say to the Lord they haue beholden miserie O Lord cause them to behold the light of thy louing countenance for their reliefe comfort So be it 17 It is the great iudgement of God vpon the corrupt iudgement of the world that vnlesse sinne be prodigious and monstrous such as goe round about the world we are not mooued with it When we admonish other sinnes of iesting and such like forsooth we must smile when we doe so and we must laugh vpon them least we moue choler and giue offence Well for all sinne in equall measure and for the least of all sinnes Christ Iesus the Sonne of God was faine to shed his precious blood Howsoeuer sinne seemeth little to vs in committing it was very great to Christ in suffering for it They be small sins to vs which are vsuall to all but if they were not vsuall they would seeme prodigious 18 All the senses especially the eyes as they are most singular instruments to receiue good things by if they by Gods spirit be directed so if they be not well ordered do bring greatest euils and therefore Dauid prayeth that his eyes might be guided aright and Iob maketh a couenant with his eyes vnder which the other parts are included as also when Dauid maketh a couenant with his mouth Ioseph his mistresse first offended in looking without a cause for the wantonnesse of vaine lookes bewray the corruption of the heart we must then striue to haue a lawfull cause of all our doings that so we may be assured of Gods prouidence to watch ouer vs least if any harme happen vnto vs we be the iust occasion thereof Secondly she offended in not keeping a measure for whosoeuer seeth his owne corruptions truely will be afraid of the very appearance of euill as Iob although he was neuer adulterer yet priuie to his corruption he made a couenant with his eyes Iosephs mistresse spake to him day by day and he refuseth she abideth stil in her euill purpose but he still refuseth her and here is the difference betweene Gods children and the wicked the one continueth still in wickednesse and would haue all others such the other perseuere in godlinesse and would bring all men to the same she was conuinced of her fault and yet sorrowed not but continued Where note the oftner sinne the lesse griefe a note of the children of the diuell But contrarily the oftner sinne the more griefe a note of the child of God Ioseph was young about thirtie foure yeeres and yet chast contrarie to those that say fornication is but a tricke of youth Ioseph was entised and yet yeelded not a signe of a pure heart for although temptations be offered of those yet it proceedeth of our corruption
but will be led headlongly caried away with popish seminaries and such wicked guides as sowe false doctrine and leade them into all errors and heresies The Sorcerers could not take away the plagues of the Frogges c. but indeed they caused moe to come wherby the King and his people were the more troubled so is it in all false religion they will bring men â—â—to many troubles but they cannot helpe them out of one they will helpe to perfect sinne in men but they cannot rid men out of one sinne It is proper to the word of God onely and to the true doctrine deliuered out of the same that ministreth comfort to Gods people in their troubles and stayeth them in their distresses as Dauid saith Except thy law had been my delight I had perished in my troubles Psalme 119. 92. Wherefore if in death and in troubles wee will bee quickned and comforted let vs delight in the statutes of the Lord and wholy depend vpon the doctrine of his word 12 Moses was not so well when he was in Madian as if hee had beene in Canaan yet better than when hee was in Aegypt for though Iethro had not the worship of God pure in euery respect yet was not he an Idolater For then Moses would not haue dwelt with him nor yet haue sacrificed with him if he had offered to a strange God Whence we learne two things the first that if we haue the chiefe and principall points of religion with vs although there may be some wants and defects yet that we make much of Gods great blessing therein and labour carefully diligently to vse them shewing our selues thankful to God for them so wil the Lord in his due time bestowe moe blessings vpon vs minister that which is wanting vnto vs Secondly that the Lord will alwayes haue some to keepe his truth to the glorie of his own name and the condemnation of the wicked Iethroes religion may be tried by these notes 1. That he reioyced more for the deliuerance of Gods people than for the promotion of his sonne 2. Because he was carefull to confirme his faith by the experience of them which had receiued greater graces 3. Because his ioy did breake out into an open profession of sacrifice 4. His diuine speech and good counsaile which he gaue to Moses doth testifie that he was a pure worshipper of God at the least he held the chiefest and was not a nouice in religion By Iethro his example we may learne to trie our religion if it bee pure then it worketh in vs a care to vse all the meanes 2. We take ioy in them 3. We expresse the fruites of it in our life 4. We reioyce more at the prosperitie of Gods people than at our owne preferments or commoditie CHAP. LXVII Of Regeneration and Sanctification IT is a greater miracle that a man should become a new creature than a man should be cured of neuer so strange a disease Hereunto agree the Prophets as Esay 11. where it is shewed that men as sauage as wilde beasts shall change their nature and become tame so that the Prophet counteth this a miracle yea if wee our selues saw the wilde beasts tamed we would count it a miracle The Fathers thinke that the regenerating of a man is more miraculous than to turne water into wine for the wine is of the grape the grape is of the tree the tree is nourished by the water so that wine after a sort doth come of water so that the one is more common the other is to bring out one contrary out of another a thing of that which haue no cause going before and he that marueileth not at the conuersion of men he hath not tasted of the gift of regeneration and new birth 2 Men must first bee made by feeling of their sinnes to seeke after Christ then by an holy faith to finde Christ and then by newnes of life to dwell with Christ. 3 Wee haue nothing to doe with God the Father the Sonne or the holy Ghost vnlesse we be regenerated 4 As wee haue taken a vaine delight in the vaine course of this life so wee must sigh and pray to be delighted spiritually in spirituall things If the blood of Christ hath washed vs from the guiltinesse of our sins then the holy Ghost hath purged vs from the filthines of our sinnes 5 The reason why the graces of God are sweetest in our new birth is because wee doe after the same fall somwhat to the flesh againe otherwise it would not bee so And regeneration Ioh 3. is the worke of the spirit only although in respect of vs it seemeth contrarie betweene vs and the world for the world thinkes the pleasures present alwaies sweetest so doe not the children of God euen of their spiritual delights nay they are contrary in another thing to themselues for they thinke their present corruptions and temptations euer greatest as in sicke men the last sicknesse is the sorest but they thinke the present feelings of the spirit euer least though it may be they be as great as euer they were before but who knoweth the cause of these things seeing it proceedeth wholy from the spirit of God who as the winde bloweth here and there and in what measure it pleaseth him 6 Seeing we are the temples wherein the Lord will vouchsafe to dwell it is good reason we should cleanse our selues In respect wherof first the Prophet Esay 52. 11. and then the Apostle 1. Cor. 6. 17. building the exhortation of cleansing presuppose this that where God will dwell there is a place cleansed and indeed a temple 7 There is no man of iudgement that though in other places he thinkes many things lawfull or at the least indifferent in their owne nature to be done yet he will not doe them in the temple So consequently if wee be Gods temple as euery Christian ought to bee wheresoeuer he goes we must be cleansed Againe for that the Lord hath made vs priests and we must carry the vessels of the Lord therefore we must be cleane Reuel 1. for priests were to cleanse others and therefore good reason it was they should be cleane and wee if we will be cleansers of others necessarily we must be cleane our selues Yet there is a third argument Iere. 31. 1. which is most effectuall and that is because our heauenly father is holy And if this moue vs not we are rather as seruants holy for feare of the whip or we are mercenaries we will cleanse our selues for hope of reward God our father is cleane therefore we his children must be also cleane God is of pure eyes and no defiled thing must enter into the new Ierusalem wherefore we must cleanse our selues because wee be the Lords Temple because we be priests because our father is cleane and holy A thing is filthy in the Law either by touching another thing that is
what say you to the Truth of Religion that is among vs why our Doctrine is sound enough that needes not to be spoken of No Yes surely very needfull it is to speake of it Truth indeede runnes about the Church-walles for eares and goeth about the Pillars but it findeth no nearers and as the wise man saith he that hath a Treasure in store and not in vse is as though he had it not so we may say of our Age men haue a little knowledge but for want of vsing it they are as though they had no knowledge and seeing wee hide our knowledge if wee haue it and we cannot speake the truth at our going in and our going out as men are charged by Moses wee cannot be said to haue the truth So in a second degree Paul would haue vs vse the world as though we vsed it not surely had hee made his wish of the Truth as hee did of the world hee had surely had it All our knowledge is a knowledge of the braine it is not a knowledge of the hart for it neuer makes vs set lesse on the score of sinne yee shall see this plaine wee know that fire will burne and because wee know it indeede by no paine almost can wee be brought to put our finger in the fire and doubtles if wee were perswaded that sinne would burne vs as a fire wee would not so easily put our hands vnto it And I would know if a man had a rule or gold-weight whereby he might measure his timber weigh his mettals and yet he neuer vseth either his rule or his weights what good it would doe him Talke of religion and begin to speake of the word and you shall haue manie that will holde you talke a whole dinner time or halfe a day and looke into their liues and common course of their conuersation and they wil falsifie whatsoeuer they haue said so they haue a thing but without all vse of it There is yet another thing mentioned Ephes 6. and that is a gyrdle of Truth it must be tyed to vs but our truth is not gyrt to vs it sitteth not close to vs it will easilie be shaken off from vs if the Crosse come and persecution shake vs a little wee can easily shift it off 4 A man would not willingly dwell by an euill nature and hatred will driue any man a way Truth is hated among vs and no maruell though it delight not to be among vs. If a man should take vpon him to plucke vp an olde-hedge and to admonish one of sinne straight way one Snake or other will bee ready to hisse at him and to sting him for his labour They that should looke to vs are hated and if a man be so bold as to tell a man of his fault he shall haue a rebuke for his paines with this scoffe or the like this is one of the wise generation which can telll the truth so cold an occupation is it to tell the truth So that we are not onely culpable for not hauing Truth but because we haue driuen Truth out of the Land It would grieue me to name mens sinnes herein but yet your selues know that a man will sell credite Faith and all that he hath to set Truth out of the way and shall wee thinke then that Truth hath any heart to dwell among vs seeing wee sell it for two-pence or a groate nay for a paire of old-shooes But let vs know seeing that CHRIST hath pronounced himselfe to be the TRVTH hee hath made these men that sell the Truth guiltie of the sinne of Iudas they sell Christ not for so much but for halfe so much nay for a quarter so much as Iudas sold him For CHRIST is TRVTH and CHRIST is solde 5 Contempt and hatred ouerthroweth all estates if either the Law be contemned or the Law-giuer hated And as in Kingdomes so it fareth for this point in the Church if the law of God be not esteemed then the iealousie of the Lord of Hostes will surely either take away his Law or punish the abusers of it The cause of contempt commonly as they say is familiaritie Familiarity breedeth contempt Indeed the wise men of the world noted that there were three excellent mothers which brought forth three very euill daughters The mothers are these first Familiaritie which is the high pitch of friendship brings vp contempt so the more we enioy the thing loued the viler it growes in our eyes Secondly truth breeds hatred The third is peace and that is the mother of idlenesse and securitie So that whatsoeuer is free in vâ—e once that growes vile as Manna though it were a verie precious thing did in the eyes of the Israelites Yet we must know that albeit somtime these issue from these mothers yet they be not their natural daughters The naturall child of familiaritie is not contempt but it commeth of our corrupt nature which is cleane opposite to the nature of God For as the nature of God is so perfectly good that he doth turne euen very euill things to very good things as the malice of the Iewes in putting his Sonne to death to be a meane of our saluation so our nature is so absolutely euill that it turnes very good things into euill Wherfore retaining this foolish axiome of vanitie that nothing is precious but rare strange things it commeth not of the nature of the thing which is still good but of our nature which no more esteemes it In the first of Samuel it is said the word was precious in those daies which was because it was rare for they accounted highly of Samuel because they had no Prophet long before but we must not doe so neither in other things doe we so Doe we in naturall things contemne the sunne the water and the fire because they be vsuall we doe not Then surely naturally we contemne not a thing for familiaritie but the cause of contempt is the ignorance of the vse of the thing and therefore no doubt as we doe not contemne the sunne the water the fire because we know and are perswaded of the true vse of them so therefore we doe in long vse contemne the word and prayer and sacraments because we know not the necessitie and the vse of them Whensoeuer then we begin to be cloyed let vs know the nature of a sinne doth begin to grow in vs not that in the long vse of the word we are so full of knowledge but for that we know not the vse of it and therefore like swine we leaue the pearle and goe to the shels Greatly therefore are we to pray against this Concerning hatred when the pearles are contemned the Ieweller is wrathfull and when the word is despised the Lord is surely displeased for which cause good men feeling their spirits to grow hot at the sight of such contempt and the contemners seeing themselues to be drawen out
may stay Gods children for a time that they looke not to God nor to their sin yet if the punishment be long vpon them then they lift vp their eyes vnto God Psal. 30. 2 As when a man brought into the iayle conueying him out by bribing the iaylour purchaseth to himselfe greater punishment if after he be taken yet suing to the prince for pardon getteth it and scapeth cleerely so if a man be healed by a witch or wizard which is vnlawfull he deserueth a greater euill if the Lord visit him wherefore let such speedily repent but if we be healed by the Lord and the meanes he hath ordained then wee freely escape and may be thankfull 3 The wise men of Aegypt could not doe as Moses and Aaron in the small creatures where we shall note that witches cannot hurt further than the Lord wil as the diuels paces are also limited and they cannot hurt when nor where they wil but as the Lord is displeased as Balaam confessed And Ahab was not deceiued before the Lord gaue the spirit leaue that so the hypocrisie of men which receiue not the truth in loue may bee detected yea the Lord may afflict his children for a time hereby for to let them see their vnbeliefe and to stay their faith 4 Many not knowing their owne infirmities rashly vow and promise liberally as whores and theeues and therefore anon after returne to their vomit But the children of God knowing their owne weakenes are afraid to make large promises and yet stand more strongly afterwards against sinne CHAP. LXXIII Of the word of God and of the confirmation thereof by wonders THe Lord being about to giue his lawe vnto the Israelites by the ministerie of Moses his seruant doth aforehand warne Moses therof this he telleth him that he wil be seen of him in a darke clowd Of this the Lords strange and wonderfull appearing there are two ends or causes the first was that hee might get more credit to his law and also to Moses the Minister of the law The second was to shew Moses his weakenes infirmitie whereby he might be humbled And for the first wee see that when the Lord would bring to passe any mighty workes he did withall shew such mightie signes as made his works with reuerence to bee receiued and those whom in his businesse hee had appointed Ministers to bee well accepted In the day of Elias when the law had lost credit in the hearts of men and was little or nothing at all regarded then did the Lord wonderfully worke by his seruant Elias and did great things by his hands that credit might once againe bee wonne vnto his law And when hee brought his sonne into the world by whom he would publish the Gospell euen the sauing health of all men such works were shewed as had not beene from the beginnings and such wonders were wrought as made all men amazed at such time as these more than ordinarie mercies were brought and offered vnto the world whereunto these extraordinarie works were coupled and adioyned and therefore such works cannot ordinarily be looked for because they were neuer ordinarie For if such works and signes and wonders should now be looked for and if we should attend vnto them and beleeue them the Lord would then haue warranted them to vs by his word and then hee would haue foretold vs that such things should after come to passe And hath he done this No no hee hath taught vs another lesson and cleane contrarily hath he admonished vs when he biddeth vs beware of false Prophets which come to vs in sheepes clothing and would purchase credit to themselues by lying signes and wonders Seeing therefore that there shall be many such false Prophets especially in the latter daies which shall be sent abroad euen into all places effectually to delude those that haue not receiued the truth in loue And againe seeing the Lord is not bound to meanes but hee will worke when and where and how it pleaseth him that we may wisely iudge of them and discerne the spirit of error from the spirit of Truth and life it shal be profitable for vs to set downe some true notes of those wonders which are set out to vs in the Word if by cōparing them together it may appeare when and how farre they must be receiued and contrarilie when we may and ought to refuse them The first note or difference is in the works themselues the other is in the persons by whose ministery they are wrought for the works themselues which God hath extraordinarily wrought there hath euermore such Maiestie appeared in them that the finger of God might be so plainly seene that all men yea euen wicked sorcerers haue bene brought and forced to acknowledge the same and though the Diuell can turne himselfe into an Angell of Light and his ministers make a shewe as though they were indeede the ministers of righteousnes yet let them worke what they will and say what they can neither their workes nor wordes shall beare such an apparant shewe of Maiestie as the workes of God haue euer done Euery man therefore may plainely see God in his workes and none shall bee deceiued by the othes but those that loue to belieue lyes and are willing to deceiue themselues whome God doth iustlie giue ouer to bee deceiued and to fall from Faith because they loued not to abide and stand stedfast therein For as an Ape of all other liuing things most like a man in shape yet most vnlike of all others in qualitie and condition can deceiue none but euery one will easily know an Ape from a man vnlesse they be fooles or children or such as will bee willingly ignorant so betweene the workes of God and the lying wonders of the Diuell there are so cleare notes of difference that all may easily discerne them but those that shut their eyes that they may not see and harden their harts that they cannot vnderstand The children of God do receiue such wisdome from aboue and such knowledge doth the Lord in mercie bestow vpon them that they are able to discerne the spirits to trie their workes whether they be of God or no and to seuer true doctrine from the false And albeit the Lord sometimes correcting them for their sinnes doe suffer them for a while to bee deceiued and that they might hate falsehood the more doth let them a little bee deluded therewith yet because the Truth of God it cannot faile not an haire of their heads perish it is impossible that they should for euer fall away it is impossible that they should finallie be deceiued and become open enemies of the Trueth or obstinate maintainers of a lye Secondly the Lord did neuer raise vp such extraordinary worke-men or shewe such extraordinarie workes but it was either to confirme the doctrine that had bene taught to get further credite vnto it or else to make it more cleere
which we freely renounce but of the merit of his obedience and of the value of his death vnto the saluation of those that beleeue in him So shall we at once stop vp the mouth of the enemie when refusing to plead our owne cause we referre our selues vnto Christ whom we know to be the wisedome of God and able to answere all that can possibly be obiected against vs. For seeing Sathan is a wrangling and subtill Sophister it is our surest and safest dispatch to breake off all dispute with him and to send him thither where he may receiue his best answere and we need not to doubt but he that hath answered the iustice of God and cancelled the obligation that was against vs before his heauenly father will easily defeate whatsoeuer the old Serpent our accuser the diuell is able to alleage against vs. But if we cannot so auoid his assault but needs we must enter the combat with him let vs take vnto our selues that courage that becommeth the souldiers of Christ and in the name of the Lord Iesus manfully oppose our selues knowing that he which hath brought vs into the battell will both saue vs and deliuer vs out of all dangers Then if the enemie shall say that we haue no faith and therefore haue no interest in Christ we may answere that our beleeuing dependeth not vpon his testimonie it is enough that our selues doe know and feele by the grace of God that we doe beleeue As for him we doe the rather perswade our selues of faith because he saith that we beleeue not knowing that he is not onely a murderer but also a lyer from the beginning and the father of lying Now he that was neither ashamed nor afraid to charge God himselfe with vntruth will make lesse scruple to deale falsely with vs and that therefore we vtterly reiect his witnes as the witnes of a notorious and treacherous deceiuer vnworthie all credit and whom we cannot beleeue euen in the truth it selfe without danger For which cause he was so oftentimes silenced by our Sauiour Christ and his Apostles euen then when after his deceiueable manner he bare witnes vnto the truth Againe when the question is of our faith in Christ whether we beleeue in him or not we must beware that we stand not here vpon perfection of knowledge which in the best Diuines is vnperfect or vpon the perfection of our perswasion which in all flesh is mingled with imperfection It is enough for our present comfort and to the silencing of our aduersarie that we haue a competent knowledge of the mysterie of our saluation by Christ farre remoued from that ignorance and implicit vnderstanding which Sathan hath planted in the kingdome of Antichrist For perswasion also we acknowledge that partly by the corruption of nature and partly by his assaults by the grace of God it is such as the same is oftentimes assailed and shaken yet faileth not nor falleth vnto the ground but standeth inuincible against all his attempts and inuasions whatsoeuer And finally for that faith whereby we rest for our saluation vpon Christ Iesus wee glorie not in our owne strength but wee say euery one for himselfe with him in the Gospell We beleeue Lord helpe thou our vnbeleefe Foâ— if faith he as it is indeed a repose setling placing and putting of our trust and confidence for our saluation in Christ whom the Father hath sealed then we doubt not to proue against Sathan and all his instruments of infidelitie that we doe beleeue and that the weaknes of our faith which we willingly acknowledge and that remnant of vnbeleefe which yet hangeth vpon vs is so farre off from dismaying vs that it is both a warning and motiue vnto vs of great force to stirre vs vp and to set a worke by all good meanes to establish and to increase our faith when wee finde the good hand of the Lord not to bee wanting vnto vs and his eares not to bee shut vp against our prayers in which we alwaies say with the Apostles of Christ Lord increase our faith If it shall bee obiected that because wee haue not the same sense and feeling of faith which sometime wee had as Sathan himselfe could not then denâ—e therefore we haue now no faith but haue vtterly lost the same wee may answere the argument followeth not for euen in many diseases of the bodie it is so with them that haue them that they seeme little better than dead corpses and yet there is life in them which hidden for a time after is recouered and raised vp againe so it is many times with the children of God that being ouerborne and distressed with extremitie of affliction and temptation they seeme for the time both to themselues and others to haue lost the life and light which once they enioyed Yet so it is that when the tempest is ouerblowne and the gracious countenance of the Lord againe beginneth to shine vpon them the faith which was as it were hid for the time taketh life and steweth foorth it selfe and plainly proueth that as the trees when they budde in the spring time and bring foorth their fruite were not dead in the winter as they seemed to bee so the faith of Gods children springing afresh after the stormie winter of temptation declaring manifestly that it was not dead when it seemed so to be but was onely respited for the time that afterward it might bring foorth more fruite and whereas the afflicted soule desireth nothing more than to beleeue though it feele not a present operation of comfort by faith euen that desire argueth a secret sense that cannot easily be discerned together with assurance of better estate in time to come according to that of our Sauiour Christ Blessed are they that hunger and thirst after righteousnes for they shall be satisfied And that of the blessed Virgin He filleth the hungrie with good things but the rich he hath sent emptie away Also that bewailing and deploring of vnbeleefe which is found in the afflicted is not onely a stâ—p vnto their former comfrort but a certaine proofe and demonstration of the returne therof For the Lord working by his spirit in the hearts of his childrens gronings that cannot be expressed thereby assureth theÌ„ that in his good time he will heare them grant their requests And so much the more wee may bee perswaded hereof because the loue of God towards vs as it began not of vs as S. Iohn saith so it dependeth not vpon vs but vpon the truth constancie of him with whom there is no change nor shadow of change Againe the temptation it selfe from which our affliction doth arise though it haue of itselfe a most bitter and sharp taste euen vnto the wounding of our soules neere vnto death yet hath it also in it an argument of comfort the Lord himselfe out of darknes raising vp light vnto his childreÌ„ For euen by
most impatient either of reproches offered vnto vs by our enemies or any iniuries by our friends yet herein we â—eruently aske of thy wise and merciful goodnes that wee may reape a good fruite euen of such euill meanes And because wee grow to bee acquainted with the pride of our spirits and sloath fulnesse of our flesh and few meanes are left vs and many offences by our selues conceiued by others and Sathan offered doe alreadie and are daily like more to assaile vs O Lord thou which hast beene our God euen from our first birth especially since our new birth be thou the God of our middle age yea of our old dayes if we liue so long vntill thou finish the last worke of our new birth begun and continued thus farre in vs. To this ende wee aske of thee that we may vow and receiuing grace from thee wee doe vowe to vse all these forenamed good meanes of our saluation more mercifully than yet euer wee vsed them in vsing of them wee aske more feare of thy Maiestie faith of thy promises purenesse of our hearts loue vnto others and withall blessing and fruite more aboundant that our latter workes may be better then our former Wofull experience O blessed Sauiour teacheth and moueth vs to call vpon thee as for these former things so to be preserued and protected by thy almightie and mercifull grace from our owne corruption to come from all Sathans temptation and accusations from all manner of contagion of the vngodly in their iniuries reproches and their benefits praises their â—orceries inchantments yea from any hurt of thy children as they bee not regenerate and from any hurt by thy creatures so farre forth as any of these things may hurt our saluation Former experience O mightie God and mercifull Father ought not onely to teach but also to enforce vs to giue thee thankes praise and glory for thy former mercies vpon vs and thy Church bestowed but wherein thou hast prouided for vs many arguments of strength of faith or ignorance forgetfulnes negligence and want of reuerence of thy mercies receiued minister iust cause of humiliation and therefore in some faith in and thankfulnesse for thy former mercifull blessings and yet in much weaknesse in the merits of Iesus Christ our Lord with our whole heart wee beseech thee giue vs a good portion of thy spirit to call carefully thy benefites to our remembrance wisely to vnderstand them and reuerently to regard and truly to be thankfull for them in mind in heart in word and deed through Iesus Christ our Lord and onely Sauiour Amen Wee beseech thee most mightie God and mercifull Father to make partakers of our praiers and thankesgiuings all the whole Church and euery member thereof especially where dutie most chargeth promise bindeth necessitie craueth and thy glory chalengeth c. FINIS A TABLE OF THE CHIEFE POINTS OF DOCTRINE HANDLED IN THIS VOLVME GATHERED INTO AN Alphabeticall order A ABstinence vsed 807. want of it hurt the godly 808. Admonition 28. 256 789 to whome it is to be giuen 205. and in what manner 547. 698. 58. of inferiours to superiours 257. how it should be taken 58. Rules of it in generall 629. 630. 631. Adoption what it is and trials thereof 450 Adulterie what it is and how many wayes committed 676. 767. 790. Remedies against it 635. 636. Affection naturall is corrupt 1. 103. 638. 681. 727. 57. 515. 325. alwayes to bee suspected 274. 651. the triall of it 1. 671. 680. how it is renewed 243. 175. 742. goood affections required in good workes 264. 161. Dead Affections 459. 827. Affliction 2. 262. 638. causes of it 35. 640. 197. 234. 235. necessitie thereof 80. how grieuous a thing 97 ioyes in it 686. 782. who are afflicted 95. 96. 639 766. the ende and vse of affliction 1. 2. 112. 686. 533. 334. how to comfort the afflicted 6. 106 1107 114. 116. Affliction soone tries godlie and godlesse 489. three rules for it 864. 865. Ambition 99. how to fight against Ambition 466. Amitie turned into enmitie 798. Anger godlie 243. euill anger 79â— cause of it 466. Triall of anger 3. 641. 204. 547. Angels watch ouer veâ— and how 3. 646 not seene but extraordinarily 641. euill Angels 310. 311. 312. Antichrist 666 Apparell 712. Apostasie how great a sinne 627. An Arrian Heretike 110. Armour of a Christian 308. 309. Assurance of saluation 322. 323. 328. See Saluation Astonishment 24â— Atheisme 3. Austeritie 769. B BAptisme 642. Our vowe in Baptisme euer to bee remembred 477. on what day to be remembred 157. Belieuers like children 18. the belieuer not hastie 408. Blessednes 314. the causes of it 207. the effects of it 209. true blessednes wherein it consisteth 394 Blessing denied because of sinne 784 786. the way to obtaine temporall blessings 644. these are no signes of Gods fauour 645. Blindnes of men 165. causes of it 197. Booke of GOD especiallie to be taken vp with the examples thereof 421. All that can delight the heart of man contained in the booke of God 446 Brethren most vehement in Loue and so in hatred 685. Brownists 258 C CAlamities publike fearefull Tokens thereof 464. causes of it 791. publike most affect vs most 2â— Calling generall speciall 645. misliking thereof dangerous 4. 30. 38. 613. 493. Of calling vpon GOD with diuerse circumstances thereof 449. Care immoderate of outward things hurtfull 464 644 Catechising of Children whiles they are yong required 2 8. 642. 664. families must bee catechized â—9â— how and by whom it must be done 649 6â—5 distinguished from preaching ibid. reasons for it 665 Cause good why it hath ill successe who are enemies to it 8. constancie in it 50 how to prosper in a good cause 461 they may looke to bee potected that haue a good cause and handle that cause well 504 256 651 Censuring of others how it must be done 4 Ceremonies 787 their first originall 152 good and profitable 652 euill and to be hated 353 321 364 Charitie 820 voyde of suspition 79 Chastitie 78 CHRIST 654 his excellencie in all knowledge 751 how and where we must labour to finde CHRIST to apply him 397 his Temptations 490 his Passion in â—oule â—4 186 his Buriall and the vse of it 84 his Resurrection 85 178 he holdeth his Kingdome by two Titles 655 two Crownes 6â—6 his incercession how he must be followed 692 654 his power 852 Christians their estate 308 who bee true Christians 231 A Christians life is the Meditation of the Lawe of GOD c. 459 Difficulties in Christianitic 384 Church why called holie and Catholike the Authoritie and dignitie of it 648 the prospetitie thereof should make vs reioyce 275 a care of the prosperitie a note of Gods children 620 wants in it and yet tollerable 74 648 819 ChildreÌ„ foolish 276 why God giueth such to parents 2â—2 how to be brought vp ibid 662 66â— how to bee corrected 278 marks of Gods children 853 316 their calling and priuiledges
782 their comfort in this life 341 their loue to parents and the Triall of it 76 chastized and wherefore 640 787 subiect to two extremities 307 how Gods children haue many changes in this life and wherefore 497 Gods goodnes towards them when he plagueth the wicked 499 Circumcision 668 705 Combat of the faithfull 81 CoÌ„fort for a troubled mind 6. 33 109 112 681. 768. See afflicted false coÌ„fort 778. Company of the wicked to be auoided 332 Communion with CHRIST 1â—2 with his members 1â—3 318 the benefit of obseruing all Gods commandements 395 Hee that offendeth in any one commandement is guiltie of all ibid. Concupiscence how to auoide it 8. 458 Conference necessary 5. 614 12â— 647. 662 Confession of sinne 38 484 Confession of sinne 649. of all 690 of speciall 107 hard to confesse sinne 32 33 the benefit of the confession of our sins 409. confession two folde publike priuate to God to men 360 361 Conscience afflicted 5. 6. 37. See afflicted Of sinne 701. tormented 9â— 99. 639 hardnes 651. a good conscieÌ„ce 5. notes of iâ— 313. examination of it 650 peace of it 650 209 tender 650 773. 611 troubled yet pardoned 867 Scriptures for a weake conscience 854 what it is 3â—8 ConstaÌ„cie in a good cause in the faith 511 Contempt of the Gospell punished 791 Contention 801 419 Contentation 26 678 759 770 Contâ—act of Matrimony vsed of the heatheÌ„ 122 commended in Scripture 123 what it is and how the contracted must bee taught 123. 124. a forme of coÌ„tract 1â—8 Controuersies how farre permitted in the Church and wherefore 727 Conuersion 281 how hard a thing 252 the onely outward meanes of it 282 Correction how the Lord correcteth and why 34 6â—2 7â—5 How men ought to rect 278 651 See Censure Corruption naturall 8. 636 703 secret corruption 10â— how knowne 58. knowledge and feeling of it necessarie 11. 681 delighteth in meanes it cannot haue 92 hindereth good actions 27 Couenants particular 477 Couering infirmities 7 Couetousnes vnsatiable 643. 6â—4 how discouered 6â—0 604. how to fight against it and ouercome it 466 Curtesie of the wicked what it is 837 Counsell 612 Creation what it is 82. right vse of the creatures 312 783 what it is to bee a newe creature 370 ioy therein â—64 Crosses refine the Faithfull 2. 38. 117 they are necessarie 649 the vse of it 116 ioyes vnder it 68â— three things required to finde comfort therein 2 the wicked cowaâ—ds vnder the crosse 48â— Crosse of CHRIST what is meant thereby 366 36â— how crosses of wood and other things came 36â— Curiositie 475 Curse a secret curse 662 680 Custome 332 D Dauid 552 his adulterie 7â—2 â—auncing a sinne 169 Death sudden 66â— good 465 violent â—8 quiet to some men an euill â—igâ—â— 2â—1 measurable feare of it commendable â— 250 wishes of it vnlawfull 9 meditation of it profitable 656 6â—3 how to die the death of the righteous 49 the godlie die in the fittest time 45 their sinne abolished by it 875 806 no man to be iudged according to his state in death 9 Debt two kindes of it 754 Decalogue 73 Deceir 688 Delights 612 Dâ—sertion what it is 398 It is twofolde Ibid. Three endes for which God vseth desertions 401 the vse that Christians ought to make thereof 402 Desire 735 respected of God more then the deede 9 6 8 How to examine it 680 800 7â—2 mans desire vnsatiable 6â—3 why we haue it not 760 Despaire and remedie against it 8â—9 Diet 10 charitable iudgements of professors in cases of desperation 400 their iudgement to be left to God ibid. Dâ—â—t 10 DiffereÌ„ce between persons callings 49â— Dâ—ligence to serue God 55 Dâ—sobedience 3â—0 Discipline of the ancient Church 768 842 Discretion necessary therein 84â— Dispraise 10 Distraction froÌ„ a good matter the cause of it 10 Diuine â— things make a good diuine 410 Dâ—uell how he may hurt 2 how he tempteth and accuseth â—04 his subtilty 7â—4 his strength 7â—0 of diuers names giuen vnto him 845 Doctrine 772 three rules to examine it by 11 false doctrine infections 491 Dreames the causes vse of them 10 326 Dulnes and deadnes 10. causes of it 6 30 273. 496. 584. how to auoid it 160. 662 329 the most perfect earhly things are imperfect shall haue an end pag 4â—2 E ECclesiastes a briefe summe of it 628 Education of children See children Elders 352 Election 719 Elect their priuiledge 782 Enmitie 798 the way to ouercome our enemies 464 rules to be obserued when wee pray against them 512 Enuie 732 Error 817 Examination of our sins 101 of our selues 31 284 1â—7 642 671. 703. Example 247 249 263 268 96 632 vse of example 9 666 how farre to bee followed 11 720 721 Excommunication what it is and how dangerous to despise 842 discretion required therein 843 who were excommunicated in the ancient Church 792 Exercises of religion publike 11 75 priuate 158 498 the vse benefit thereof 6â—3 to strengthen iudgment to whet affection 19 778 to whom vnprofitable 241 498 wherefore the Lord doth no more blesse publike exercises 498 Exhortation Legall Euangelicall 3â—9 Experience 11 Bucharist what we eate and drinke therein and how 192 why 193 examination before and the reasons thereof 187 Eye of idlenesse 676 Eyes the gouernement of them 671 677 not gouerned how hurtfull 792 5â— the vanitie of them 416 F FAlling the childe of God may fall 13 the strongest may fall 761 Familie what care is to be had of it 12 278 the whole familie punished for the sinne of the master 684 Familie of Loue. 453 Famliaritie with the wicked forbidden punished 492 Fasting 8. no set time for it 135. publike fast 152. How expedient in our Time 151. the austeritie of the Fathers in it 653. Humilitie therein required 674 Fauour of God 682. found in affliction 687. to be sought more then the fauour of men 686 Faires on the Sabbath day 165 Faith 11. what it is 81. How needfull 12. 484. faith worketh 588. triall of it 640. 814. How the faith of Gods children differeth from the vaine imaginations of the wicked 492. the triall of our Faith when God delayes to performe his promises 508. decay of it 176. 510. Eclipse of it 265. the life secret 54. without feeling 655. 662. faith only iustifieth 86. want of faith and of a good conscience make many barren in good things 464. Spirit of faith 484 faithfull how farre they are saide to be wise 461 Feare Three kindes of feare 682 properties of it 683. godlie feare 248. 528. 3â—3 353. 55. difference of the godly and wicked therein 31. 53. immoderate feare 504. 13. 504. scrupulous feare 1â—5 false feare 857 fewe men trulie fearing 491 Feastings 14. on the Sabbath day hazard soules 168 Feeling 1. 6. 12. 40. 273. 286. 679. 777. 804. 481. vnder the crosse 27. of the forgiuenes of sinnes 254. of a spirituall gâ—ace 655. Dauid lost it 248. 866 867. of wants 507 Figures 132 Fire the
properties thereof 244 Flesh what it is 289. 224. how it must be kept vnder 808. combat betweene it and the spirit 221. 225 Fooles who be 625. diuers kindes of follie 732 Forgetfulnes the cause of it 609 Fornication 501 See Adulterie Why God seemeth somtime to forsake his children 397 39â— Frailtie to be borne with 545 Friendship Rules to bee obserued therein 14 with whom it should be made 624 Friends not profiting in godlines 857 Free-will 477 525 Freedome of ioy and freedome of sorrowes 484 Fruites 12 Furies 589 G GIfts extraordinary 15. of the spirit 694 Glorie vaine 273 God his patience mercie 694 his countenance 544. to see feele it 662 two notes of his goodnesse 847. three notes of his fauour 680 his works 748 his Temple 804 his iudgements â—â—â— no flying from it 6â—8 his Anger and wrath 696 his word the power and priuiledge thereof 8â—8 his prouidence 466 850 Godlines 533 hard to come to 466 the mirrour of it 525 true godlinesse and religion to be preferred before all worldlie things 383 two speciall things to attaine true godlinesse 466 godlie often troubled with vnbeliefe 495 Blasphe mers of the godly 3. â—orts 419 Good name 264 261 259 Good workes 15 See Workes Gospell what it is 72 88 772 824 the triall of our loue to it 766 contempt thereof punished 649 â—24 How it is said to kill 20 Grace 649 692 decay of Gods graces how dangerous 15 what miserie grace doth free vs from 38 what good things it maketh vs to enioy 381 the fruites and effects thereof 381 382 the price of Grace Ibid. the rarenesse of it 382 the continuance of it ibid. Hee which is once in the estate of Grace shall bee in the same for euer 398 how God takes away one grace from his seruants and puts another in the roome thereof ibid. Griefe 25 7â—8 522 for sinne 15 242 for other mens sinne 457 good to bee grieueed 102 681 griefe because wee cannot grieue 194 Gripings fallen in the bodie 2 H HArdnes 716 79â— the cause thereof 16 57 two kinds thereof 255 a great plague 718 to haue a feeling thereof is good 681 Haruest 165 Haste to doe good things 36 800 too great haste hurtfull 2â—1 Hatred of sinne 320 Health not to attribute it to Physicke 639 Hearing of the Word 72. the best hearing 708. how wee must heare 196. 34â— preparation thereto 709. 53. profite thereby 59. how manie sorts of hearers and what to bee obserued therein 834. 835 Heart 1â— 5. 271. 115. two causes of watching ouer it 24. nourishing of euill in the heart 171. fainting of it 6â—1 circumcision of it 70â— In ofâ—ering our selues to Gods seruice wee must search and digge deepe into our hearts 387. Fiue marks of an vpright heart 387. 388. he must haue a sound heart that would haue sound happines 38â— The description and properties of a sound heart 386. 415. 416 Hell the tâ—rmens of it 658. 695 Helpe in neede 728 Heresie â—7 45â— 471. dangerous 720 why men detest it not 472 Hereâ—ikes 529. how different from Christians 54. Ciuill conuersation of heretikes 454. They are discouered by the crosse 455. why so fewe heretikes conuerted 467 Holie Ghost of the sending of it 216 See Spirit Hope 497. 754 Humilitie 18. 796. 467. true 28â— in the godlie 269 a speciall grace 825 86â— from whence 8â—0 the meanes of it two â—34 3â—5 want of it hindereth in godlinesse 520. phantasticall 270 Hypocrisie 19. 140. 574. grosse and close 266. Markes 717. vnâ—ased 8â—0 Triall of it 44. kindes 202. how it differeth from godlines 715 Hypocrites God hath a quarrell against them 386. hee loathes their seruicâ—s ibid. they liue in continuall danger ibid. I I Dolatrie occasions of it to bee aâ—oyded 220. Idlenesse is occasion of sinne 646. of stâ—alth 78 Iealousie godlie ouer our selues a thing most necessarie 510 Iests 20. foolish â—estings 52 Ignorance of the people must make the Ministers warie 209. 15â— of old age 685. cause of disobedience 733 the Saints bewaile it 501 Ignorance a cause to humble vs 475. wilfull ignorance and voluntarie perdition 473 Ignorance and error differ 869 Imaginations if rouing dangerous 467 Impatiencie 7. 8. the cause of it 704. a good meditation against it 674 Impenitencie the causes of it 781 Impietie discouered 764 Impudencie how it commeth 79â— of our time 848 Incredulitie in Gods children 537 Infidels haue no good name â—61 Infirmities to see and to bee grieued for them 727 Iniurie how to beare 727. what are to be borne 730 Iudgement 727. what strengthen it 19 how to attaine to it 175. who are hastie therein 202. corrupt iudgement 466. day of iudgment 648. 657. how it is said to be neere 658. sudden 7â—8 three things in it 65â— consideration of them 469. foure reasons approuing Gods iudgements to bee good 414. iudgement for the word of God 406 a visible iudgement of God 501 Iusticiaries 103 Iustification by Faith 678. 848. Arguments of it 243 Iustice two Courts of it 679 Ioy 323. true 46. sweete 986. of a good conscience 693. to the Worde 14. tryall thereof 16. it may be lost 248. Difference of the godlie and godlesse therein 31. Two kindes of it 725 Ioy of saluation how great 293 to labour for it 294. two sortes of ioyes in receiuing of the Word 294 K KIngdome diuerslie taken 287. none shall appeare in it which make not an entrance on Earth 289. What must be solde before wee can possesse it 302. Kingdome of CHRIST how to know where it is 221 Keyes of the Kingdome committed to all Ministers 288 Knowledge 664. â—4 general 20. their knowledge purâ—lind that either know little or knowing neuer so much doe practise nothing 474. to what end God giueth knowledge 410. the vse and abuse of knowledge ibid. true where and how to finde it 6â—4 wrought by the Spirit 229. how confirmed 498. sinnes after it 10â— to sinne against it a tempting of God 8â—6 why wee profit not thereby 196. corrupt kindes of it 721 Knowledge ministeriall 453 L LAw of God 138. what it is 72. why giuen to all 132. morall and naturall differ 154. morall before Moses 829. morall and ceremoniall how abrogated 133. how to be preached 59. difference of the Law and the Gospell 889 Learne what a christian should specially desire to learne 396 and where ibid. League none with the wicked 611 Libertie to take heede vnto it 10â— 457 outward libertie brings inward bondage 468 Libertines against them 380 Lies 659 Life and the shortnes of it 659 it is but the present time 660 Light refused for darknesse â—73 Loue a true token of it 14 520 of God 113 695 4â—4 545 of our brethren 685 of the word 87 766 arguments of our loue to God 454 456 natural loue must giue place to heaueÌ„ly loue ibid. we may not loue that best which the world esteemes best 516 to loue God onely as wee bee taught in his word 49â— duties of loue 160 how
to loue best 516 how to loue superiours equall and inferiours 120 Loue of the creatures hinder 20. carnall loue 637 Lust remedies against it 635 M MAdnes the cause of it 20 Magistrates how they may winne the peoples fauour 260 they must be men of wisedom 38 haue a care of Gods glory pray for the people 778 their sinne most dangerous 79â— siâ—s of the people cause euill Magistrates 53 Markes of Gods children 25 See children of God Mâ—riners that sâ—ile on the Sabbath 164 Matrimonie notes to know whether it be of God 20 consent of parents 21 choise in it 742 the spousage before knowne by the light of nature 122 the end of it 806 Meanes 27 of saluatioÌ„ 42 all good meanes must â—e vsed 615 â—70 we ought to attend thereoÌ„ 736 neglect therof a tempting of God 674 by what meanes wee draw to God 690 to keepe vs from sin 7â—8 the vertue power of the meanes in God 844 meanes of least shew bring greatest graces 290 Mediatour who it is 80 how dangerous to appeare before God without him 694 Mediocritie 29 Meditation 615 159 574 564 in labour 4 how we be hindred therein 10 commodities of it 22. rules for it 23. of Christ his death 19â— of death in or on the word 450. to redeeme the time for it 471 Meditation must be continued 459 we will alwaies meditate thinke on the things we loue 459 Melancholy Satan and it disquiet afflicted soules 257 Memorie helpes for it 23 â—5 447 Mercie 209 of God 9 522. the rich mercy of God to the faithfull in opening their eyes when many millions are left in darkenesse and miserie 503 it is either in giuing or forgiuing 697 to the poore 69â— how it worketh in the wicked 247 to whom the mercies of God are dearâ— 782 Merit 509 Messengers of God how they binde and loose 877 must be prepared for trouble 747 their euill life how dangerous 752 messengers of Satan within vs. 306 Minde 52 cast downe 95 distempered 482 Ministers 24. the necessitie of theÌ„ â—39 â—40 the vse whereunto they are appointed 341. their dutie first to reade and studie 342. secondly to teach the word â—43 how where what he must teach 344 when 345. to pray for himselfe and the people 345. thirdly hee ought to liue a godly life â—46 fourthly hee ought to teach priuately as well as publikely 347 how a Minister may â—â—â—e 347. Miniets the porters of heauen 288. meanes to bring vs to Christ. 288 Ministers and Auditors are not alwaies alike 448 Ministerie 24 646 the haste of young men to it 24 the dignitie of it 747 the necessitie of it 340. whether a man may desire it 52. negligent in it 752 790 sufficiencie for it 546 couetous in it 735 Miracles giuen in mercy and in iudgement 736 Mirth 25 the way to godly mirth 724 Morall and Ceremoniall 132. See Law To know things morall and ceremoniall 138 Mortification goe together with remission of sinne 105 Mother 76 three good mothers breeds three euill daughters 830 Motions secret vnto sinnes 108 the spirit restraines euill motions 89 the godly are not free from euill motions 681 we must watch ouer them 703 the first motion to sinne must be crucified in vs. 467 why so few good motions come to vs 522 sudden motions to good 476 Motes what sinnes are called motes and what beames 632 Multitude to follow is dangerous 704 Murmuring the policie of Satan therein 26 how common in our daies 249. remedies against it â—51 758. how readie we are in our daies to murmure 815 N NAme good name how pretious 259 260. See good name Nature good and euil 29 natural men measure others by theÌ„selues 715 they count all spirituall things as paradoxes 457 Necessitie two kindes thereof 166 Neighbour who is our neighbour 79 O OBedience what it is 50 to the word 826. it must be free 44 triall of it 544 strict obedience to be laboured for 292. popish obseruations and workes of supererogation in the point of obedieÌ„ce confuted 393 Occasion of euil must be auoided 25 263 Offences 721 47 74 90 702. small sinnes great offences 727 Oppression 780 Order necessarie in all things 833 Othes 75 476 P PApists 3 673 disquieted in minde 96 rest in the worke wrought 689. neuer felt the power of Christ his grace 787 popish obiections against the Gospell 802 popish superstition 455 Papists goe beyond carnall Protestants in outward things 805 455 How papists follow Peter 483. papists may not be spared for their ciuill honestie 455 Popish Doctors of reason 520 PareÌ„ts immoderate loue 2â— follie 258 for what cause the Lord afflicteth parents in their children 277 their consent in mariage 743 consideration in correcting their children 798 Pastors the â—inne of the flocke their sinne 259. their office 772. See ministers Patience 6â—9 759 56â— triall of it 25 properties of it 254 vnder the crosse 761 768 the vse of Gods patience 694 Peâ—ce three-fold 7 of minde 97 of conscience 209 false peace ibid. of the wicked 6â—0 of the Church 542 People their dutie to their Magistrates 76 to their Ministers 349 Perfection God lookes not for it at our hands 390 Periurie how men fall into it 333 Persecution 670 popish persecution how great 791 Perseuerance 496 694 721 116 in the vse of the meanes 15 764 a sure triall both of knowledge and faith 510 Pâ—ruert who they be that peruert others 730 Physition properties of him 794 Pittie who are to be pittied 25 Plague 79â— boldnes and fearefulnes in it 2 extremities 104 plague threatned 790 for the contempt of the word 513 A perfume for christiaÌ„s against the plague 444 Pleasure 653 734 how we may take pleasure 726 vse of it with restraint 7 9 of sinne 323 Pollution the polluted person polluteth all things 189 Policie of the world euill 838 Polygamie 586 Posteritie care thereof 798. Iehosaphat punished in his posteritie 462 Posts on the Sabbath 165 Pouertie the cause and vse of outward want 26 Poore 261 zealous in defence of them 258 poore in godlines 784 collections for them on the Sabbath 161 Praise 27 733 749 Preaching with prayer before after 272 the power therof 283 708 sincere bring men to Christ 139 needfull by sea 164 distinguished from catechizing 664 the onely meanes to worke faith 690 346 173 Preachers how they winne fauour 8â—1 how they should carrie themselues 358 247 a true marke of a faithfull Preacher 375 See Minister Prayer 2 38 when to pray 26 to offer vp our prayers to God albeit in perplexitie of spirit wee know not how to pray 484 publike for the sicke 34 want of it cause want of faith 177 what it is 90 a remedy in temptation 873 how it is hard and what doth season it 507 619 how profitable 776 motiues thereunto 777 the more grace a man hath the more need he hath to pray 46 47 it is the best sacrifice 8â— priuate prayer necessarie 501 rules for prayer 562 563
of such as professe godlinesse And so in all euils beware of secret and colourable occasions of euill wherein some make a shew of good being guiltie of great offences Patience 1 PAtience then possesseth the soule whensoeuer all our outward wants are supplied by patience 2 There are many who haue set a presse on their hearts and purposed to exempt themselues from all griefe others eate vp their hearts with griefe as the flesh of the body is eaten vp with a corrosiue and so make themselues dull stones rather than feeling members the meane is not to be too quiet as without all griefe nor to be vnquiet too much as being without a God Pitie 1 THey are not to be pitied in their griefe which sorrow not with some griefe for their sinnes Pouertie 1 WE often want outward things because we esteeme no more of inward graces 2 It is the policie of Sathan to lay before vs the great benefits which we want to cause vs to murmur for them and to disgrace the present benefits which we haue least we should be thankfull We must not desire to come out of the fire of affliction vntill the Lord thereby haue purified â—s as fine gold for his owne vse but still thinke that the continuing of the crosse is the continuing of scouring away of some corruption 3 The Lord oftentimes giueth his children no other riches but his promise made vnto them which they must wholy depend vpon vntill the Lord seeing them readie for the thing in the testament hequeathed vnto them shall in wisedome giue them their legacies 3 The Lord will haue vs to begin with good things though our beginning be small the diuell contrary In euill things God would haue vs feare the very first beginnings the diuell contrary Preaching 1 IT is to be feared that by reason of our long peace and ease mens teaching will become glassie bright and brittle for that preaching is alreadie growne so cold and so humane that the simple preaching of Christ doth greatly decay that the great peace quietnes which men haue in themselues shall destroy the power of godlines out of them 2 If wee preach things whereof wee are not fully perswaded or if we be perswaded of them yet if they be not sound according to truth they will trouble our consciences afterwards 3 He obserued that many would receiue the word of God publikely preached with reuerence and being priuately spoken they made no such account of it wherein men shewed themselues not to respect the preacher of God and his word but some other thing And that some men which was a foule sinne and worthie publike reprehension would heare a man willingly in the Church and gainsay his doctrine at home Wherein they bewraied rather that they heard for solemnitie of place more then for any deuotion 4 In denouncing the iudgements of God either priuatly to one or publikely to more the Ministers of Christ still ought earnestly and inwardly to be moued to pray that that euill which the Lord foreshewed them by the word to fall on such sinners might be turned away so farre must they be from speaking in wrath 5 Some Preachers doe much inueigh against the body crying out that it is the enemy of the soule when notwithstanding we are rather to nourish the body as the friend of the soule for the exercise of repentance and mortification and sanctification and on the contrarie the soule is the enemie to the body in vsing it to sinne for that there is neuer any corrupt action in the body but there hath been first a corrupt motion and sinful affection in the soule 6 He was alwaies desirous to be in the place of publike reading praying and preaching euen of conscience to Gods ordinance were the Preachers neuer so meane For if he spake of iudgement he either increased as he said or confirmed his knowledge If the speaker had great wants euen these wants did humble him and made him to meditate inwardly of that truth whereof the Preacher failed in so much that sometimes hearing the wants and then meditating of the truth he could as well be enabled to preach againe of that text as if he had read some Commentarie Prayer 1 WE cannot be drie in the graces of God so long as we resort to Christ by feruent prayer 2 If you will aske any blessing at Gods hands begin with crauing his fauour Psal. 4. If you would auoid any crosse begin first with repenting and crauing pardon for thy sinne Psal. 32. 3 He in all things would aske counsell of God by his word and prayer thinking he could neuer well doe good to others vnlesse he had also first done well to his owne soule And hee obserued that taking in hand things more suddenly hee either was crossed in the doing of them or if he had any present fruite yet hee saw it was not an abiding and remaining fruite 4 It is good to vse euery night as soone as wee awake some exercise of prayer or meditation and to preuent the morning and euening watch in thinking on the Word 5 Hee compounded with himselfe three times a day to pray for those things which he preached vsing also daily three portions of Psalm 119. 6 They pray not altogether of fashion who see their infirmitie in praying and are grieued for it And they that indeed doe pray onely of fashion doe not see it and this imperfection doth not so much displease the Lorde as the griefe in vs for our imperfection doth please him And though it come to passe that God doe crosse a vehement prayer and doth graunt our prayer when wee pray coldlie it is not either to make vs to surcease from zeale or to slip to coldnes in prayer for that is the way either to heresie or prophanenesse but to teach vs that wee must not on the one side trust too much to the meanes as though wee would tye God to our praying and to encourage vs on the other side to vse prayer when seeing the Lord hath heard vs praying faintly he will surely heare vs when we pray feruently 7 Sometimes in a good action vsing good meanes with an vpright heart to a lawfull ende if our prayers be vnfruitfull and our labours want successe then let vs remember that in all these there were secret imperfections and that the Lords deferring is that wee being better prepared by humilitie to be thankfull he may graunt our requests in richer manner and measure 8 When one said to him after long conference and prayer Sir I haue troubled you Oh my brother not so said hee I neuer felt ill by well-doing and if I may pleasure you it is as ioyfull to mee as any thing can bee for for this cause I liue Praise 1 VNto one that with many words disabled himselfe he said meekly O why do you so much seeke your owne praise for it bewrayeth a
priuie corruption of nature that by too open dispraise desireth to stirre vp his owne praise cōmendations Parents 1 SEeing a godlie man hauing his sonne in his armes whome hee loued tenderlie he said to him Sir there is the matter of your reioycing God make it the matter of your thanksgiuing 2 The Lord hath corrected the immoderate loue of parents towards their Children specially when it was grounded on nature more then on the gifts of God as we may see in Abraham who so loued Ishmael in Isaack who so loued Esau and in Dauid who so loued Absolon Prosperitie and Peace 1 MEn ought to vse all good meanes in the time of peace and before troubles come and yet though because outward things are as a vaile to hide Gods face from vs we cannot vnderstand good things so easily in prosperitie or if we vnderstand we hardlie haue the feeling of them we must therefore still vse the meanes in hope of that fruite and comfort that commeth in time of trouble vnto which time God often reserues our greatest feeling because it is the most needfull time of helpe 2 And if it be so that in our prosperitie we haue not vsed so the meanes yet are we not therefore in aduersitie vtterly to dispaire of comfort because the Word was giuen for mans helpe who needeth meanes not to helpe GOD who can comfort without meanes neither are wee to bee out of heart though our Conscience tell vs that wee haue vsed the meanes in some weaknes for the Lord pardoneth our infirmities and crowneth our sinceritie in them 3 Browne bread and the peace of the Gospell is good cheere 4 Hee said surely that long prosperitie will breede either heresie or securitie or some great aduersitie and that howsoeuer men did little feare these plentifull dayes yet when prosperitie is full and come to repletion there must needes follow some rupture and the abundance of wealth must needes haue an vlcer to breake out in one place or other Rebuking or reprouing of sinne 1 BEing asked how a man might reprehend he answered First looke that you haue a ground out of the Worde for reprouing then looke if it stand with your calling to reproue Afterward consider if some other man might doe it more profitably than you then looke before whome you reproue least you hinder the credite of the partie with his friends and increase his discredite with his foes And againe if by all occasions of calling person time and place the Lord hath put you in this place to rebuke sinne Consider you must put on you the person of the offender that as you spare not his sinne because of the zeale of Gods glorie so you presse it not too farre because of compassion to a brother then looke that with these your heart be right in zeale and loue and so call for Gods assistance before you speake his grace in speaking and for his blessing after your speaking If anie thing bee left out that might haue bene profitable please not your selfe in it but be humbled for it though some infirmities bee in you yet shall they not doe so much hurt as Gods ordinance shall doe good 2 We must rather winne men with a louing admonition then gore them with a sharpe reprehension that we may more easily worke vpon them afterward 3 If we thinke we may speake wee will speake too soone if we thinke we may keepe silence we will holde our peace too long when wee much loue the persons to whome we speake we slacke our zeale in rebuking of sinne if we be zealous against sinne we slacke our loue to the person 4 Wee may rebuke publikely a publike offence of a priuate man on this manner My brethren such a sinne hath passed from this place the guiltlesse neede not to be offended the person guiltie is to repent of it 5 His manner was both in espying and reprouing of sinne he would not alwayes more sharply reproue the greater sinne nor more earnestly reprehend the lesser sinne but measuring the accidents and the circumstances of the sinne with the qualitie and degree of the sinne it selfe hee did see that some appurtenances with the sinne did aggrauate or extenuate it So as a greater sinne with some circumstances he thought lesse to be reproueable and some lesser sinne with some accidents to be more condemnable euen as we see that the Lord did strike with death the man that with a high hand did but gather stickes on the Sabbath and yet not punished others so grieuouslie who of infirmitie did more deepely prophane the Sabbath 6 By admonition wee may winne and saue soules and for want of due admonition we loose and destroy soules When we are admonished we either denie the thing or else we quarrell with the affection of the speaker and finde many faults Wee had much rather haue our consciences priuily touched then our names openly dishonoured yet when we haue chafed with our owne shadowe and disputed with our owne reason it will come to passe that we shall speake reuerently of him behinde his backe whom we much gainsaide in words before his face Neither for all this vnpatient bearing of an admonition must we leaue off or maruell too much at the little successe of this dutie for either we sinned in the manner of doing or in the want of wisedome or we would too much haue gloried in our selues if wee had done good or too much grieued with our selues if we had not done good or we did conuince iudgement generally or not obserue the applying of things to their circumstances particularly or wee doe all without loue or without prayer and so though wee plant and sow God denieth the first and the latter raine to blesse our labours Againe we are to comfort our selues vnder hope of time to come for experience proueth that some at the first receiuing of an admonition most hardly haue after most profited by it and others receiuing an admonition very gently haue lost the fruits of it afterward very negligently For many curteous natures are as soft as waxe sooner able to receiue the impression of an admonition but lesse able to retaine it Again a more heroicall nature is as the harder wax not so soon admitting the print as surely keeping the print being made Many notwithstanding had rather sleepe in the whole skinne of their senslesnes of sinne and therfore giue entertainment vnto flatterers whom for a while they loue but afterward most grieuously hate for when a flatterer comming to haue some bootie is denied he will reason on this maner Sir I did you this good and therefore I deserue this pleasure Nay rather he should say I haue not done good but euil and therefore it is the mercie of God that I lose the wages of my sinne For let vs learne this as a rule of our liefe neuer to trust him that will promise to
defend me and he seeing their cause to be ill and how they maintaine it with an ill heart will in time giue them the ouerthrow and I holding a generall good thing though in particulars I faile yet mercie being with the Lord that he might be feared know that he will looke vpon me And as God his children are afraid of their secret corruptions so in their troubles they dare appeare to the Lord who seeth all things We further are here to learne if we looke on the law and on the gospell without any consideration of the presence of GOD it will worke in vs a mercenarie feare and will breede a care to doe well in hope of commoditie and a feare to displease for feare of punishment True it is as we be carnall we neede such second helps of promises and threatnings yet wee must know that to be true faith in the promises of GOD which is mixed with faith in his threatnings and that is true feare of his threatnings which is tempered with feare of his mercies For thus we shall walke in a feare of his Maiestie as he is a God and in feare of losing his fatherly mercie countenance as he is our Father and so shall we not commit grosse sinnes for feare of his iudgements nor feare too much when we cōmit secret sinnes because we know him to be mercifull in that he will not sooth nor cocker vs in any sinne as wanton mothers do their children nor alwayes be checking taunting vs as a seuere and austere father to dull vs for our secret sins PORTION 22. TAV Vers. 169. Let my complaint come before thee O Lorde and giue mee vnderstanding according vnto thy Word THe argument of that which hath bene before is still cōtinued which was briefly contained in these two things either that he prayed for a clearer vnderstanding of Gods word or else that with his good vnderstāding he might haue a more godly life So that the briefe summe of this octonarie is that hee first prayeth for the true direction of himselfe in his iudgment then for the true fruite of his knowledge in his life For in the foure former verses he prayeth for soūdnes of iudgment in the foure latter that the issues of Gods promises might appeare in a godly life In the two first verses he praieth for vnderstanding in the two next he promiseth to be thankfull In the first verse he desireth to be truly directed in the word in the second to be rid from all streights hindrances of his knowledge In the first part of the first verse he asketh not his suite simply but earnestly as with complaint What meaneth this that he should pursue his old argument◠it seemeth that either he was very blockish in vnderstanding who stil praied for his directiō in iudgement and that we are very quick in the knowledge of the word who vse so sewe praiers or that we are very blockish in seeing our wants and he quicksighted in his own corruptions For it must needs be confessed if the man of God could not without vsing of so many means attain to the pure vnderstanding of Gods word and we perswade our selues that we with fewer means can attaine vnto it that there was either a maruellous dulnes in him and there is some wonderfull freshnes in vs or else that he saw much what an hard matter it is either to come to or continue in the true knowledge of the law which we see not But seeing it is manifest that he was a man of God as a Prophet gouerned by the spirit of God and yet so reuerently and carefully vsed all the meanes then we are in a blockish blindnes and senseles deadnes who hauing in no measure the like graces in no degree vse the like means And that as on him was Gods great blessing so vnto vs is due the resting of his deserued curse It is a manifest token that he had a maruellous sight and feeling of his wants in that he so often renueth his request to be taught and as may euidently appeare by his doubling of his praier at the least in euery portion For to take some short view of all the portions going before we shall see port 1. 5. he saith Oh that my waies were directed to keepe thy statutes Port. 2. 4. Blessed art thou ô Lord teach me thy statutes 3. 2. Open mine eyes that I may see the wonders of thy law I am a stranger vpon earth hide not thy commandements from mee 4. 3. Make me to vnderstand the way of thy truth and I will meditate in thy wondrous workes take from me the way of lying and graunt me graciously thy law 5. 1. Teach me the way of thy statutes and I shall keepe it vnto the end giue me vnderstanding and I shall keepe thy law yea I will keepe it with mine whole heart direct mee in the paths of thy commandements 8. 8 The earth ô Lord is full of thy mercy teach me thy statutes 9. 2. Teach me good iudgement and knowledge for I haue beleeued thy commandements thou art good and gracious teach mee thy statutes 10. 1. Thine hands haue made mee and fashioned mee giue me vnderstanding therefore that I may learne thy commandements 11. 8. Quicken me according to thy louing kindnes so shall I keepe thy testimonies of thy mouth In the 15. portion hee sheweth the fruits and effects of the word Port. 14. 1. he sheweth that it was a lanterne to his feete and a light to his paths 15. 4. Stablish mee according to thy promise that I may liue 16 5. I am thy seruant graunt me therefore vnderstanding that I may know thy testimonies 17. 5. Direct my steps in thy word c. Shew the light of thy countenance vpon thy seruant teach me thy statutes 18. 8. The righteousnes of thy testimonies is euerlasting grant me vnderstāding I shall liue 19. 5. Heare my voice according to thy louing kindnes O Lord quicken me according to thy iudgements 20. 7. Quicken me according to thy iudgemēts 7. Quicken me according to thy louing kindnes and here he saith Lord I make my pitifull mone vnto thee for this knowledge Was he not now shall we thinke throughly perswaded that the word of God is a treasure seeing hee would meditate of it runne after it seeke early and late pray for it and practise it continually this must make vs ashamed of our cold loue vnto it Well wee see here that the man of God doth not ouerly or lightly aske this heauenly knowledge hypocrites may stretch out their throtes and yell with their voyces as loud as he but the man of God in the bitternes of his spirit complaineth to God of his wants and from the abundance of the heart praieth thus to the Lord. And besides his much and continuallie praying wee see his other exercises in meditating at morning and euening his praising God seuen times a day his teaching and conferring with others