they differ The sins of the people moue God to punish them with euill gouernours c. How Christians should communicate good things Preparation to the hearing of the word All our power in prayer commeth from the word The life of faith very secret and often hardly discerned How we must haue not onely a knowledge by the last commandement of our naturall corruption but also an experience Prophaning of holy exercises Note well Sathans diligence We must be as diligent to serue the Prince of glorie as the 〈◊〉 are the Prince of darknes The 〈…〉 the light law Law â—â— Gospell in â—â—â— ages till Christ came No thriuing in sinne The feare of God the strong bridle of the faithfull The great power of Gods feare Thankesgiuing How feruent prayer preuailes with God A sweete consolation The heart whose it is by right A great mercie not to thriue in sinne Patience Hardnes of heart Simile To suspect our own wisedome in matters of saluation Diuers infirmities of men Admonition How can rebuke kindly A good counsell Iudgement To vse well the graces which God hath giueÌ„ vs. The generall promises of outward things 1. Tim. 4. 8 To learne to obserue inward corruption by the outward sense How some respect neither cursing nor blessing Sinne how terrible An experienced faith Gods prouidence The Church hath a mixture of good and bad Simile Our faith the same with the Fathers How the law and the Gospel is to be preached Of profiting by hearing of sermons Of Gods presence and how to present our selues before him in his worship Heb. 11. 26. 27 Differences of sinning in the godly and godlesse How some can correct the same sin in others which they like in themselues How many couer sinne by example What respect God hath to his children in the execution of his iudgements A good signe of Gods grace when Gods sweete blessings make vs more free in his seruice How God accepteth the will in some for the deede Of our happy communion with Christ how thereby wee haue an assurance of all his insearchable riches Iustification sanctification goe together If we respect Christ his Crosse wee may not continue in the filthines of our sinnes How sinne dwâ—lles in the godly How the diuell chuseth the best wits for his seruice How many sinnes may lie couered vnder one How to preserue a teÌ„der conscience to keepe our hearts from hardning How dangerous to reiect grace and light offered How coÌ„trary the iudgmeÌ„ts of the word worldare How sinne 〈…〉 the qualitie of the Serpent The iudgement day of Gods 〈…〉 day of 〈◊〉 redemption To sit 〈…〉 Note â—â— How profitable â—he crosse it Children and bastards how they differ Priuie pride Matth 4. The hearing of the word preached How corruption â—urneth grace into wantonnes How our own kindred may hinder vs with God How to entertaine and loue the Saints How to labour for contentation if we will profit in godlinesse How to attaine the measure of blessings which God hath appointed for vs. A good note of our loue to vertue Not to proceed rashly in iudgement against any man The ende of the wicked Prayer How to cure contention Prayer Selfe-loue selfe-will Pride Admonition Matrimonie Affliction Doctrine How troubled mindes feare threatnings How greatly God is pleased with faith on his prouidence Admonition How to put difference betweene persons The passions of Christ in his death Obserue well the heart in all things How the diuell malignes the best Memorie Wherefore the Lord bids vs flee Fornication but re sist the diuell The zeale of youth and of age The differeÌ„ce between our feelings in our first conuersion and afterwards Simile Prayer The end tries all To be faithfull in our owne busines Anger The godly mans peace Chaplaines Hardnes Iudgements To seeke first the kingdom of God The Diuels registers Sound profession How to hide our treasure How God rewardeth vs. Not to dwell in sinne To empty our selues of euery one Priuate examination and confession * Or spiritual Differences in sinne Children regenerate Affections Tithe Studies A liuely faith Vehement speeches Admonition Death The coÌ„tempt of the Gospell a signe of wrath How to respect aduisedly the workes of God A coÌ„solation to one afflicted Iob. 7. 15. Act. 16. 27. * The afflicted must flie idlenes Sinne. Mirth Griefe Vehement speeches A graue counsell to Ladies To a man of ciuill life much troubled in minde Teachers 2. Cor. 1. 3. Ioy griefe Sabbath How to â—â—rrie our selves in the temptation Few meanes vsed in truth better than many in ceremonie Faith and feeling How God blesseth and directeth the single and simple heart Isaac was blinde and so was Iacob Sinne. Heretikes To lie in any one sinne how dangerous To walke vprightly To thriue in sinne Deceitfulnes of sinne Iohn 3. 4 All must reade the Scriptures Act. 17. Heb. 3. 12. 1. Pet. 3. Reading the Scriptures in the Church Heb. 4. 2. Preaching Hearing the Word Law Gospell Amoâ— Dei amorem proximi geâ—eâ—at Generall obseruations concerning the Dâ—calogue Rules 1. Preâ—â—pt Euill forbidden Good commanded The second commandement Generall euils Speciall euils Occasions of the breach of the secoÌ„d law What wee must tolerate in a Church which lies not in our power to reforme General good Speciall good thing Occasions of good Sufficient prouision for Godâ— sâ—ruie 3. Precept 4. Precept Publike exercises Priuate exercises 5. Precept Triall of the loue of children to Parents Triall of the loue of Parents to children Triall of the loue of Seruants to their Maisters Triall of the loue of Maisters to Seruants The sixt Precept The seuenth Precept A man may commit adulterie with his owne wife Meanes of Chasti ie 8. Precept Idlenesse Restitution 9. Prccept False witnes Psal. 15. Suspâ—â—ion against any man without any iust cause a sinne against the ninth commandement 1. Cor. 13. Charitie suspecteth no euill 10. Precept Motions What motioÌ„s are forbiddeÌ„ in the tenth Commandement How wee be infected with the motions which come from Sathan the world Who is our Neighbour Ioh. 3. Ephès 2. 3. The Mediator described 1. Cor. 1. Faith defined What Creatiâ—â—â—â— Vse of the first article of the Crâ—eâ—e Christ verie GOD. Christ very Man Vse of holie Conception Vse of Christs Prophesie Vse of his Priesthood Vse of Christs kingdome Christs passion most grieuous in bodie and soule Vse of Christs buriall Phil. 3. 9. 13. Rom. 6. 12. Vse of the article of the Resurrection Iohn â— 14. Vse of Chrstes intercession 1. Thess. 4. 26. 1. Cor. 15. Phil. 3. 10. Rom. 12. 13. Church The holie Ghost alone giueth vs the assurance of the pardon of sinnes * By Faith wee come by degrees to feele to haue a comfortable experience of the pardon of sinnes The comfortable vse of all the articles of the Creede Faith onely iustifieth Rom. 3. 28. A reward to workes is promised of Gods free mercie and not for merit Workes Law and Gospell coÌ„demne sinners which
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
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
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
most full of Gods spirit he was then led to be tempted in the wildernesse when he was most furnished he was most tried On like manner when wee haue receiued some great gifts wee must looke both that the Lord for his part will take some triall of them and that Satan also watching for the richest pray and gaping for a man when he hopes to haue the best spoyle will for his part there vse the most force and cunning where he findeth the rarest and most notable seruants of God partly because he most enuieth them and partly for that by pride he thinketh soonest to inueigle them Wherefore if Gods children shall truly examine their owne hearts in this sinne they shall haue some testimonie and triall in themselues whether they bee thankfull for Gods mercies in truth or no if hauing receiued much they feare much and by how much the more they increase in gifts by so much they grow the more iealous ouer their thoughts wordes and deedes and sit as it were in the watch-tower of their hearts viewing to espie euen their least declinings Which thing if we could doe in trueth hee should not so haue the graces of God and feeling of the spirit by fits but both in greater measure and longer continuance the want of which heede taking to our selues constraineth the Lord to punish vs as I sayd with dulnes and deadnes of spirit thereby to preserue vs from viler sinnes which otherwise our pride and securitie would carrie vs headlong into And were it so that in reuerence and feare wee could attend more on the Lord we should not haue his good spirit so rare a guest vnto vs wee should finde the increase and returne of greater consolations than we haue Why doe men then so much marueile at the dulnes of minde comming on them after some rare feelings of the spirit and when they haue tasted ioyes glorious and vnspeakable and thinke that now all the fruites of Gods grace are as cleane gone away in them as if they neuer had tasted of the power of regeneration seeing vnthankfulnes is so ordinary and vsuall a sinne with vs But admit we haue some good witnesse of conscience and our heart telleth vs that we haue been thankfull then must we thinke that the Lord doth trie vs and will bring vs to acknowledge that the thing we had was his onely gift to giue and take away at his pleasure and that it came not from our selues as a thing to command at our becke Howbeit vsually and for the most part our vnthankfulnes is the cause of this dulnes Now albeit this kind of buffeting be grieuous vnto vs yet wee must not desire vtterly to be freed from it because by it our pride is cured For if that chosen vessell and seruant of the Lord Paul so abounding in graces of the spirit so frequent in fasting so often in prayer watchings and temptations could not preuaile against this sinne seeing by all these former waies hee could not subdue this corruption in the flesh we must not dreame and delude our selues that wee vsing nothing so many helpes of mortification should vtterly be rid from the same When the Lord then shall exercise vs with this pricke in the flesh although it is the messenger of Satan to buffet vs yet we must take hold on this to our comfort that the Lord disposeth and moderateth it and though wee be often and long assaulted with it yet still wee must mislike it we must still be grieued for it and pray in Christ against it we must tremble and hee humbled in our selues that wee should haue such strange and doubting thoughts of Gods wisedome power maiestie and prouidence c. and yet in such manner and measure as knowing it to be Gods mercie that by these meanes the Lord would keepe vs from more vile and enormous crimes Further and besides this the Lord giueth vs to see such monsters of the minde to forewarne vs and to make vs more afraid of falling into the outward action of sinne Thus wee haue often temptations of vnbeleefe to make vs to feare the falling from the faith we haue priuie discourses of Poperie to shew what a dangerous thing it were to be giuen ouer vnto Poperie wee haue often vile thoughts of adulterie murder and theft to driue vs more earnestly to pray that we neuer fall into thâ—â—e sinnes in action And for this cause they that will not make some holesome instruction of their inward temptations nor suspect their falling into the action of sinne by the affection of sin often fall for their pride suddenly into adulteries murthers thefts heresies poperie and such like Thus the Lord coÌ„meth by the messenger of Satan the pricke of the flesh to try vs whether wee will sticke to the word preached or to such suggestions ministred to tri our faith to confirme vs in the fauour of God when wee shall obtaine the fauour of God who often assisteth his children being humbled euen in most dangerous assaults and leaueth them being puft vp in the least temptations so as they fall that thereby they may know what helpe is of God and not of man And howsoeuer flesh and blood counteth this but a paradoxe yet sure it is that our case is worse when the Lord ceaseth by such meanes to â—â—ft fanne vs than when he holdeth vs from some profitable temptation for our exercise For we shall see many who desiring rather to â—e freed from the crosse than to reape the fruite of it although for the time wherein they endured their temptations at the first they were cleere and innocent yet afterward haue fallen most grieuously because they would not profit by those temptations which the Lord sent either to punish some sinne past not throughly repented of or to correct some sinne present not espied or to forewarne vs of sinne to come not suspected of vs â—ome haue been tempted to heresie some to pride some to worldlines who disdainfully looking at such thoughts as matters of no importance though they were before vnattainted of these euils yet now haue come to be heretikes proude persons worldlings This ought to teach vs then most to suspect our selues when wee thinke our estate safest And blessed is the mâ—n that fâ—â—reth alâ—â—â—es This numbnes of the soule striueth and striketh deeply euen against the ordinance of God for our saluation I meane the word the Sacraments and praier so that oftentimes our case standeth thus we thus say iâ—â— our selues If I heare the word so it is I feele no great want of it in receiuing the Sacraments I haue no pleasure in not receiuing them I haue no griefe If the exercises of religion priuate and publike bee vsed there is noâ— much good done if they bee omitted there is no great hurt done if I haue spare time I can goe vnto them if I haue neuer so little businesse I can keepe me away
a prayer for them that sinne it will be an argument that we shall be comforted and shall escape when the iudgement commeth Then men ought to mourne for their owne sinnes for if Gods children cannot be discharged vnlesse they can mourne for the sins of others how much lesse shall we be discharged if we cannot mourne for our owne sinnes Vers. 54. Thy statutes haue beene my songs in the house of my pilgrimage HE sheweth that he was not enuious against the wicked for their delights but taketh a delight in another thing that is in praising God that he might not be intangled with their pleasures The remedie of sinne that we fall not into those sinnes which others haue is to feare least God punish some secret sinne in vs as he hath done in them For God doth neuer let vs fall into grosse sinnes but to punish some other sinne we lie in which is secret and we will not come out of because it is vnknowne And if wee will not be intangled with the pleasures of the wicked we must doe as Dauid doth here so acquaint vs with the word as that we make our songs of it that is that we doe not onely reade heare and talke grauely of it but also make it our songs when we will be merrie as Paul Coloss. 3. for where there is a delight there men will euen be singing of it And hereof come these spirituall songs in the Bible to shew their great delight in the word So Ephes. 5. Paul maketh this a signe that we are full of the Spirit when we can sing of them Here we are taught that our songs ought to be made of the statutes of God and agreeable to the same and not after our own will This we see to be the matter of these Psalmes the lawes the promises of God c. The talking of godlines maketh worldly men heauie but the children of God vse all worldly things as though they vsed them not and then they are heauie when they displease God but contrà c. The want of a spirit in singing doth shew a great decay in godlines and coldnes in this holie exercise argueth a coldnes in faith and true religion Then if men obiect Will you not haue men to be merrie Yes but yet with the word otherwise their mirth is sinne The want of this sheweth that men do not their duties with cheerfulnes which thing is threatned in Deut. 28. 47. Vers. 55. I haue remembred thy name O Lord in the night and haue kept thy law AS in another place the name of God is a strong tower to the former meanes he addeth this of prayer to shew that without this the other are vnprofitable In the night First that is continually because in the day also Secondly simply because he auoided the applause of men Thirdly cheerfully because the heauinesse of natural sleep could not ouercome him All these shew that he was wholy giuen to the word as we see men of the world will take some part of the night to their delights And in that he did keep Gods testimonies in the night he sheweth that he was the same in secret that he was in the light whereby he condemned all those that will couer their wickednesse with the darke Let vs examine our selues whether we haue broken our sleepes to call vpon God as we haue to fulfill our pleasures All these meanes did the Prophet vse to keepe him from falling by the reproch of the wicked which we also must vse if we will ouercome it Vers. 56. This I had because I kept thy precepts AS God doth punish sinne by sinne so doth he reward goodnesse with goodnesse as that To him that hath it shall he giuen Matth. 23. for the Lord crowneth his owne gifts so that if there be in vs a loue of Gods word this beginning will God increase and blesse so that riuers of water shall flow from him Ioh. 7. and the little lumpe of leauen shall sower the whole If thou be wicked God will punish one sinne with another as in Saul So Dauid when he was not thankfull for his sleepe he fell to adulterie which was punished with murther But if we be thankful for that we haue we shall haue more This then is the cause that we haue no more mercies because we vse not them well which we haue for if we could open our monthes wide we should be filled Psal. 81. PORTION 8. CHETH Vers. 57. O Lord thou art my portion I haue determined to keepe thy words HEre the man of God protesteth that the Lord is his portion and he further saith that he will keepe Gods commandements All will say that God is their portion and that their chiefe desire is to be in his fauour but Dauid seuereth himselfe from others when he saith that he will keepe the commandements And hereby he is assured that the Lord is his portion because he maketh his word his chiefe desire We shall then know that we make God our portion when we haue this delight to heare the word c. and those that haue not a delight in the word they make not God their portion The like saying is part 15 vers 2. Let vs then alwaies examine and trie our hearts to Godward by the word if we say that he is mercifull then let vs see if we beleeue his promises if that he is iust then that we beleeue his threatnings Thus if we can set the word aloft it is a sure argument that we haue made God our portion Againe if we can be grieued when neither promises nor threatnings can affect vs and we are desirous that they might this sheweth that we haue a longing desire to haue God our portion I haue determined Dauid was fully resolued of this for he had duly considered all things and therefore in wisedome made his choise and hath made a full resolution Many haue such motions by starts as the couetous man the adulterer c. but it passeth away therefore they shew that they haue not made God their portion for if they had then would they haue this resolute purpose Verse 58. I made my supplication in thy presence with my whole heart be mercifull vnto me according to thy promise HE sheweth by a second argument that God is his portion in that he prayeth to God for that which we loue we desire to commune and talke with Then by this we may likewise trie our selues for if we haue this delight to pray and if we be sorie when we cannot doe it then doe we further shew that the Lord is our portion or else not Againe we see that it is not enough to make a determinatio vnlesse we further pray that the Lord would assist vs in our purpose This is the cause that we cannot make such determination nor haue such good purposes because we are not often in prayer The diuell will be most busie to tempt when we haue determined and we our selues
by the heresies which doe greatly flourish Also the dulnesse of our wit and weakenesse of memorie and other gifts of the minde which are often greatly weakened and often taken away these ought to moue vs to pray that they may be continued with vs. Also in prosperitie for then the diuell doth moue vs to presume as hee moueth to despayre in aduersitie and hee preuaileth by accusation of sinne in aduersitie against none but those which haue presumed in prosperitie Againe in our goods the danger of fire theeues c that wee are in And if we thinke that wee can by wisedome be warie then wee deceiue our selues for the most waâ—ie haue bene deceiued Also in our iourneyes the danger that we are in likewise in our names wee haue great cause to be carefull for that an ill name commonly followeth the profession of the Gospell and therefore in the Psalmist they often pray against false tongues especially that God may be glorified by their good names Also the want of wiues children seruants and euery man in that calling wherein hee is as the Minister in his calling as Paul who is sorie and I am not sorie and the Magistrates in their circuites when either they are sluggish themselues or for want of lawes cannot doe what they would Also the vntowardnes of our kindred whereby we are often discredited Likewise when we haue enemies wee haue neede to pray that we be not circumuented by them and also we must pray for them Then in the Church we shall see such scarcenes of Preachers such a company of Heretikes and other wants as if the communion of Saints be deare to vs must needes moue vs to pray The Common-wealth also being subiect to priuie conspiracie and for raine war whereby it might be ouerthrowne these if men be louers of their countrie will teach them what neede they haue to pray Then if wee see these wants wee must pray that God will touch vs with the feeling of them and also that he would make vs thankfull for turning so many iudgements from vs and so many mercies to vs. With my whole heart That is without hypocrisie he laid it out before the Lord that he might receiue helpe from him And this the Lord requireth in our prayers For though many doe pray and yell yet because they pray with great corruption and haue not powred out their heart therfore they haue not been heard The heart of man is most vnsearchable and no man can finde it out but the Lord discloseth it And therefore neither we nor others can see it Ierem. â—7 9. This may appeare by those that immediatly vpon the fact or when punishment is vpon them will be sorie but a little after when the shame and punishment is past then are they no more touched with it So when wee are sicke when wee are in danger of any losse wee seeme to pray with our whole hearts yet after wee remember not our vowes which sheweth that we examined not our hearts As the Lord doth search the heart so doth his word for all things are open to it and it reuealeth the secret corners and hypocrisie of our hearts if we will apply it to vs and not thinke that the word is spoken to others As wee cannot see our face but in a glasse so we cannot see our hearts without the word And if in the word wee will see our hearts then must we bring them to the presence of God for he hateth hypocrisie will be worshipped in truth and therefore we must be true Israelites For seeing that we haue to doe with God we must come in feare and truth for the Angels couer their faces Esay 6 and Gods people euen when they had ioyfull messages yet feared and said they should dye because they had seene the Lord as we see in Daniel Zâ—charie Mary c. at the presence of an Angell much more of God A naturall subiect feareth when he seeth his Prince especially when he hath made a fault so we if we bring our selues to Gods presence we shall be greatly humbled as the man of God doth Psalm 139. which is most notable for this purpose And this counsell giueth Dauid to his enemies Psal. 4 Tremble and sinne not And 1. Cor. 5. Paul approoueth himselfe to God in all things because all must appeare before God And Act. 23. he beleeueth that the Lord will come to iudge the quicke and dead and therefore he laboureth to keepe a good conscience And surely if we could doe this to set God before vs in all our thoughts words and deedes with feare as he is a glorious God and with loue as he is our God in Christ wee should flie from sinne because if wee should sinne it would be reuealed vnto vs and we should also be in some measure prepared to performe the good and auoide ill When he prayeth that he may keepe Gods statutes he sheweth that he desireth nothing but that which is agreeable to Gods will So must we in our prayers first desire the things that are for the glory of God and those things that are good for vs according to his good pleasure whether it be to receiue mercy or to haue punishment turned from vs. This is the cause why we obtaine not because we aske amisse Iam. 4. Many aske things not agreeable to Gods will and yet haue them as heretikes idolaters witches theeues c. yet they obtaine not these things in mercy but to their further condemnation which he graunteth to his children for their good Thus he gaue quailes to the Israelites yet he sent leannes to their soules which turned to their destruction And thus haue heretikes c. their euill requests graunted This is the greatest signe of Gods wrath when by these things hee prepareth them to their iust destruction This then is no argument that wee should aske things contrary to his will As their faith is euill so they haue according to their faith Vers. 147 and 148. I preuented the morning Light and cryed c. Mine eyes preuent the night-watches c. WEe may note his great diligence in resorting often to prayer and his sundrie times frequenting of it In which diligence for our instruction let vs obserue three things First often asking Secondly Wisedome in this often asking Thirdly cheerefulnes in asking First wee know they that are diligent in prayer will aske often and can hardly satisfie themselues in their desires as wee may note in the Prophet by these former and such like speeches where we must learne thus much We must not be content to vse one sigh or one grone and away or a fewe words and then thinke wee haue prayed well but we must be importunate with God That this holie importunitie is to be vsed wee may see by our Sauiour Christs words Luk 21. vers 36. Watch pray continually and by the Apostles exhortation 1. Thess. 5 Pray continually in which places the holy Ghost commendeth assiduitie
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
his people and to furnish them plenteously therewith 9 When the Lord gaue the Israelites water in Rephidim he named the place after their sinne Mossa and not after the miracle that he wrought that they might both see his mercy and be also put in minde of their sinne And this ought Magistrates to doe in punishing sinne The Lord had often before forgiuen them and now when they had sinned most grieuously he punished them so as they might still perceiue his mercie So ought the Magistrate to rebuke the people for their sinne and let them know it yet so as they mingle mercy and loue with iustice And this ought to be also in the discipline of the Church all meanes must be vsed and al kindnesse shewed so that the fault be reproued before we come to the last meanes of excommunication 10 As euerie one is higher in degree so ought hee to shewe a greater measure of faith 11 Ioseph saith God made him a father vnto Pharaoh that is a Ruler for so it is after expounded and ruler of all his land So Eliakim the Ruler of the people is called a Father because he should not haue such a care for himself as Shobna had who neglected the people and hewed out sepulchers for himselfe but should specially seeke for the glorie of God and the safetie of the people and so did Ioseph winne the hearts of the Aegyptians by his curteous dealing hee went not about to prouide any thing for his children after him By this wee are taught what manner of men our Magistrates should bee for if they haue a speciall loue to their countrey selfe-loue will bee decreased but if they bee giuen to heape vp for themselues and their posteritie the loue of their countrey will be quickly shaken off And this is to moue vs to pray for our Magistrates and also in our selues to bee profitable to others so much as in vs lieth for we are not borne as the very Heathen confesse to our selues but for the benefit of others also The want therefore of the feeling of this may serue vs for a triall of our religion and godlinesse 12 The Lord often doth vs much good when wee see it not hee giueth vs many benefites and blessings by his Ministers and Magistrates which wee perceiue not yet this is a punishment when wee cannot see the meanes whereby the Lord doth vs good and therefore wee must take heede to this for when the case is thus it is dangerous 13 This is to bee noted generally in Christianitie it is a small matter to receiue religion when plentie of all things doe come with it And so in particular callings wee see who would not be a Magistrate or Minister so long as he may be in credit and haue all obedience yeelded to him without trouble But if contempt come with affliction how fewe be there that will stand and abide in their callings to giue God the glorie in looking for that issue which he thinketh good Who would not be a married man if all his life might be as the mariage day but when a man is married hee must prouide for his wife and children yet with heede that hee doe nothing with an euill conscience for them Againe for that a man must forbeare the manifold infirmities of his wife and ouercome them with wisedome how few are there that will continue in mariage giuing God the glorie So is it in the Magistracie and Ministerie 14 Exod. chap. 16. 27. 28. it is written that there went out some of the people to gather Manna but found none whereupon it is said that the Lord reprooued Moses in these words The Lord saide to Moses How long refuse ye to keepe my commandements Moses had not prophaned this Sabbath but the people and not all but some yet the Lord rebuketh Moses because this people were committed to his charge Thus wee see what waightie accounts the Lord will require at their hands who haue the ouersight of others they must giue an account for them Againe inferiours must be often admonished not to despise the gouernement and instructions of such as the Lord hath set oner them but willingly receiue them and carefully follow them If any be so carelesse that he respecteth not his owne health and welfare yet let this moue him to some further consideration of his doings that by his negligence hee puts other in danger and is hurtfull to those that are set ouer him This the Apostle Paul also willeth the Corinthians wisely to consider 2. Cor. chap. 12. verse 21. CHAP. XLVII Of Matrimonie and of the duties which belong to that state GReat dangers follow them which ioyne in affinitie with sinners as wee see in Ieboshaphat for ioyning himselfe with Achabs house 2. Chron. chap. 17. 2 It is an holy token of an holy vnitie betweene man and wife and that they be married in the Spirit and not in the flesh when their affections agree in good things 3 Iethro in marrying his daughter to Moses had no respect to worldly preferments which he saw Moses wanted but onely to the rare vertues which hee saw in him This ought wee to obserue in these times first to make such a choise for our daughter of such a one as may bee a speciall guide and helper for her to the kingdome of heauen and then to take other things if they come but not to seeke them God blessed this act of Iethro for he had the worthiest man then liuing And Moses had a great blessing to haue such a wife as was brought vp in labour that so shee might the better suffer with him in aduersitie and prouide for her selfe in state of necessitie This respect men ought to haue in marriage least taking such as haue been brought vp delicately they shall not be able to beare the crosse when it commeth 4 It is most like by the words of Zipporah Exodus 4. 26. Thou art indeede a bloody husband vnto mee that Moses to please his wife did omit the Sacrament of Circumcision This may teach vs that wee are to honour our wiues albeit the weaker vessels because they be heires of the same grace with vs and must keepe loue peace in outward things so we at no hand in matters of religion must yeeld vnto them least we honour them more than God and so wee shall cause a punishment to fall vpon them and our selues It was the cause of many troubles in Iacobs familie to loue Rachel more than Lea. But Dauid and Iob did wisely in withstanding their wiues when they sought to withdrawe their mindes from performing dutie vnto God 5 When the Lord makes any one man more excellent than another for gifts outward or inward he trieth him whether he wil seeke Gods glorie and the profit of his brethren which fruites if they insue not then thus doth the Lord let him see that this is his corruption which he must labour
against For example doth the Lord giue thee wife riches or any such benefits hee doth it to make thee more fitte to serue So then hath the Lord giuen thee a wife Looke to her as the Lord hath committed his owne creature to thee so thou be fit to be a guide vnto her going before her in al honestie and godlines Againe he doth trie thee whether thou wilt rest in her loue and whether thou wilt vse her companie soberly not effeminately he trieth thee whether thou wilt be couetous to care for earthly things in her behalfe But these and the like fruites the Lord doth shew thee the corruption which thou must labour against 6 The Lord gaue Adam a wifeto trie him withall and if he had not yeelded too much vnto her in the time of temptation no doubt hee might haue beene a great helpe that she might haue been recouered and neither of them both haue so fallen For had not he yeelded vnto her hee might haue continued still in her innocencie Thus then the Lord tried Adam whether hee would continue in his obedience or no likewise doth the Lord at all times trie men in marriage whether they will continue in his obedience and labour to win their wiues also to the faith of Christ. So in like manner the Lord tries the wiues whether they will be in all things subiect to their husbands as Sarah For what gifts soeuer a woman hath yet not being subiect to her busband they are nothing For euen in mans innocencie she was subiect and after the fall it was laid on her as a punishment so that if shee be not obedient she cannot be saued Yet the Lord other whiles also trieth whether shee 〈…〉 er sobrietie and wisedome will as it were breake the crookednesse of her husband 〈…〉 the Apostle teacheth that the wiues must adorne the hidden men of the heart that 〈…〉 husbands albeit then not conuerted to the faith might bee wonne by the honest 〈…〉 ersation of their wiueâ— how much the more then ought those who haue Christians 〈…〉 eir husbands by their meanes bring them forward what they may in the profession 〈…〉 ue godlinesse But if they bee disobedient and will requite euill with euill or with 〈…〉 e they doe what in them lieth to ouerthrow the faith of their husbands And thus 〈…〉 Lord trieth wiues also whether they will continue in his obedience Againe hee trieth 〈…〉 whether they will rest in the loue of their husbands onely and bee contented there 〈…〉 yea when they see their husbands hearts turned from them for if they will but onely 〈…〉 when they are beloued they declare that they onely loue themselues and not their 〈…〉 nds for they ouâ—ht thus to consider the Lord hath turned my husbands hart from 〈…〉 because I yeelded not to him that dutie which I ought therefore I will not hold on to 〈…〉 se still but now I will rather loue him more to see if the Lord will by these meanes 〈…〉 his heart againe 7 When Zipporah became troublesome to Moseâ— in his calling he left her with his fa 〈…〉 for a time so she depriued her selfe by her disobedience of his comfortable presence 〈…〉 ought to teach wiues euer to helpe not to hinder their husbands in the Lords af 〈…〉 And like as that holy man of God receiued his wife againe at his returne notwith 〈…〉 ding all her former faults so must all the sonnes of God iâ— there be any separation for 〈…〉 e and for iust causes receiue and entertaine and retaine their wiues againe 8 Husbands must haue a fatherly care as principally of the saluation of his wife so al 〈…〉 her good health and welfare in this life and to this end giue her all the good instru 〈…〉 and direction that hee can This lesson may well be giuen to all Be mâ—st moderate in 〈…〉 things which thine appetite liketh best and checke thy too much greedinesse of an earthly 〈…〉 and thou shalt finde this to bee good physicke for the body and a wholesome pre 〈…〉 iue for the soule 9 A certaine yong man hauing without consent of friends made a contract hee would 〈…〉 marrie them vntill before honest witnesses they had faithfully coÌ„ditioned that in time 〈…〉 mariage they would confesse their fault against the glory of God their superiours and 〈…〉 who le Church which should bee done at that time that the father is wont to giue the 〈…〉 gin in mariage 10 A young man hauing ouer slipped in loue and intended to marrie without consent 〈…〉 gouerours hee did not contract him but admonished him and at the day of mariage 〈…〉 vsed to the parties to be married this discipline First as they had priuately confessed 〈…〉 faults to their gouernours especially offended and craued pardon so he caused them 〈…〉 confesse their fault to the Church and to aske forgiuenes desiring all to beware of the 〈…〉 offence and requesting their prayers for them that this sinne may so humble them 〈…〉 they may more warily walke without offence the residue of their life CHAP. XLVIII Of the Ministerie ALthough the Lord hath promised a speciall blessing to the publike ministerie of his word yet we must not tie wisedome to one ordinarie meane either of beginning or increasing of our faith but if any at any time shall haue more effectuall feelings by â—riuate conference let him not contemne nor neglect the publike ministerie but with all â—oly and humble thankfulnes yeeld this soueragâ—â—tie to the Lord that he is to dispose his â—fts when to whom and where it pleaseth him 2 They that teach not themselues are vnfit to teach others and the cause why men profit not in the word is because they pray not to haue their hearts stricken therewith 3 In all essentiall points of the Ministerie we must in no case follow man but in accidentall circumstances Christian loue suffereth many thinges so that on the on side wee tolerate not too much and on the other side suffer too little 4 Like as if we moderately streine a womans breast there will issue pure and holesome milke and by violent wringing of it wee prouoke blood also and vnholesome matter to come forth euen so in our modest and naturall applying of the word wee yeeld the holesome and pure milke of Gods word but in our immoderate wresting of it wee straine out our owne corruptions and deliuer vnpure doctrine 5 When neither Ministers rebuke sinne nor Magistrates punish it there it cryeth to heauen that God might punish it Woe then be to them who thinke themselues at good quiet when their sinnes crie out for vengeance in heauen albeit they liue in great peace on earth 6 It is a feareful thing to lose the companie of the godly And though the world think they are at good quiet yet when Noah and Lot that rebuked their sins are departed then are men most fit for Gods iudgements