This is the chiefest of all that it cannot bee taken from vs for all heresies and sects are discerned by the word truly vnderstood by this I say that the word truly vnderstood giueth faith whereby wee are surely perswaded of the life to come and of the resurrection Paul saith Act. 20. that without faith in the resurrection there is no religion so Ioh. 6. and Phil. 2. Therefore Heresie Papistrie and Paganisme can giue no true inheritance because they cannot assure vs of our saluation Againe the truth giueth vs not imaginarie good things but good things in truth and assureth vs truly that wee shall bee saued and they haue not these they therefore haue no true inheritance He doth not only confesse that he made the Lord his inheritance but also he saith that hee maketh the testimonies of God his inheritance both because they are the meanes whereby we come to haue inheritance in heauen and also because they are assurances of the same For the word is as it were the deede of gift and the Sacraments are as it were seales of the same Almost all men will confesse that the word is to bee had in this singular account but yet few doe attribute this dignitie to the Sacraments And yet as the indenture when the seale is taken away is nothing worth so if we take power from the Sacraments then can we not haue our assurance good If we cannot come to make this account of the word and Sacraments yet as Dauid did let vs be sorie that we cannot He when he was driuen out of his kingdome and banished from the Temple said this will I require that I may behold the faire beautie of the Lord c. Hee had now lost his kingdome wife children and all yet these if they might be restored could not satisfie him vnles he might also be in the house of the Lord. Then let vs labour to haue this desire that if we cannot with ioy finde it wee may with sorrow labour after it Vers. 112. I haue applied mine heart to fulfill thy statutes alway euen vnto the end IN the former verse he shewed his faith and his ioy which came thereof now he sheweth that here in this ioy he will keepe the commandements whereby hee sheweth that this was a true ioy because it wrought a care to doe good For if we beleeue the promises truly then we also loue the commandements otherwise faith is vaine a care to liue a godly life nourisheth faith in Gods promises Here is the cause then why many regard not the word and Sacraments or if they doe a little it is to no purpose because they labour not to keepe the commaundements For vnlesse they haue care to doe this the word of God to them cannot be profitable nor the Sacraments sacred He further sheweth that this was a true care in that it began at his heart for here is the beginning of al goodnes here is the roote of religion and here the foundation of our faith must be laid It is not the refraining from outward actions it is not the restraining of the outward man but it is the heart that wee must trauell about and take care for Hereof it came to passe that many of the Kings people in the books of Chronicles continued in godlinesse and kept an euen and equall course because they prepared their hearts as Ezechias Iosias and others and hereof it came to passe that many fell from the faith because they sought not God in their hearts as the Scribes and Pharisies which clensed the outward actions onely It must then be our lesson which we must studie on to take care to our hearts aboue al things and to make the beginning there For the cleannes of that pleaseth God and the filth of that displeaseth him But when he saith I haue inclined doth hee meane that of himselfe hee could applie his heart as he listed No no he meant nothing lesse For he was conceiued in sinne and how then were the preparations of his heart in his owne hand Againe he prayeth portion 5. Incline mine heart vnto c. where hee doth plainly shewe that it was God that turned his heart at his good pleasure And no maruell truly for the heart of man can no further bee tried out or spied than the Lord doth gage and open it that wee may see thereinto Ierem 17. 9. And againe the hardnesse of mans heart is such that it will sooner breake than bend and may sooner be applied vnto any thing than vnto goodnes Where in the follie of Papists and other heretikes is more than manifest which by this and such like places would proue the freewill of man and that he can incline himselfe to goodnes sâ—eing that here is nothing else meant than that men doe then incline their hearts when God doth incline them so that the Lord he worketh all and yet is it attributed to men when they receiue and pursue the working of God so the heart is free if God maketh it free not else If we presume of our free will when we haue it not we shall purpose and God will otherwise dispose for hereof commeth it that so many fall from their purposes God is not pleased but with voluntarie offering therefore he applieth his heart and we must beware of seruile seruice The constantnes of his purpose to coÌ„tinue in this obedience he sheweth when he saith he will doe it for euer and euer and that at al times not onely at a communion or at a fast or in sicknes but at all times PORTION 15. SAMECH Vers. 113. I hate vaine inuentions but thy law doe I loue HE shewed in the last words of the former part that hee meanes to bee constant to the ende now hee sheweth foure reasons thereof the first reason is the hatred that hee had of all wickednesse in this first verse Hee hath vsed many arguments to proue to his heart that hee loued God and to commend it to others by his example as Paul doth This was one the loue that he had to Gods law secondly his trust in the word thirdly his care to keepe it c. and therefore he often prayeth for it He sheweth his loue of it in that he preferreth it to all other things as in the eight portion The earth is full of thy goodnesse teach me thy statutes hee maketh it sweeter than hony and better and more pretious than siluer His desire that he had to keepe it and the prayers that he maketh for it are to be seene almost in euery portion Here he vseth a proofe drawne from the contraries which is a true and sensible kinde of reason hee loueth the law because hee hated all the waies of false hood either in doctrine or life Our reason will teach vs that there is no agreement betweene fire and water betweene light and darkenes and so if we goe through all the course of nature we shall see that there is no agreement betweene
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
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
deceiueth 501 hard to beleeue it 508 sixe meanes to profit by it 173. 174 c with out it no faith sacrament or repentance 237 three questions of the operation of it 857 a good note of our loue to the word wherein it consisteth 470 a true marke thereof 471 generall plagues for the contmpt thereof 513 Words idle and euill prophane the Sabbath 170 World 43 their iudgement of the godly 262 the loue of it 721 in what respect it loueth sâ—nne 616 how farre it fauoureth the Gospell 820 Workes 15 826 two rules of good works 〈◊〉 the reward is of mercie not of merit â—â—7 motiues thereunto 827 they are necessarie for all 828 workes without warrant are works of darkenes 475 why good workes are to be done 838 Worship God requireth the vse of the body as well as the soule in it 808 147 wil-worship condemned 810 826 Wrath what sinne brings iâ—â— 651 how to speake of the wrath of God 696 how great it is 197 Y YOuth the sinnes thereof 100 vnbridled affections thereof how dangerous 636 726 it is dissolute 637 it being spent in vanitie commonly ends old age in prophanenesse 464 Sathan laboureth especially to poyson it 653 it must renounce pleasure 800 it is blessed of God 465 Z ZEale properties of true zeale rules of it 255. 256. 829. 830. 50. 542. 543 c. triall of it 653. 814. incident to all 517. diuers kinds of it 541. zeale of the flesh 46â— FINIS Or Posthumes Luk. 1 3. 2 Ioh. 1. Prou. 10. 21. Ephes. 4. 13. Intemperantiae genus est Seneca lib. 13. epist. 89. Non discentes necessaria quia superuacua didicerunt Seneca In his Schoolmaster 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hip. lib. 1 Aphor. 1. Pro. 25 11. Cypr tract 4. de Idolor vaâ—it Magnum esse solem Philosophus probabit quantus sit Mathematicus qui vsu quodam exercitatione procedit sed vt procedat impetranda illi quaedam princifia sunt Sen lib. 13 Epist. 89. In his Apologie In the same Booke D. Lopes Noctâ—s Atticâ— Gellius Phauorinus Da mihi Mâ—strum In his Epistle before his notes on the Reuelation M. Hopkins He knew right well the Poets wittie counsell Vos ò Pompilius sanguis carmen reprehendite quod â—â—n multa dies multa litura coercuit atque perfectum decies non castigauit ad vnguem Heb. 9. 14. Rom. 6. 22. Donat. in vit Virgil. Gen. 6. 9. Ruth 2. 20. Luk. 21. 1. 2. 2 Tim. 1. 26. Mat. 25. 34. Triall of affections How to labour for knowledge and affection Naturall affections When to suspect affectioÌ„ See more in the title of iudgement sect 1. Slothfulnes Feeling Of sudden gripes and nips in the bodie and feares in the minde Prayer In afflictions to descend into our selues and to ascend to God Deut. 30. 1. 2. 3 4. Simile The diuell cannot hurt vs till we haue hurt our selues The crosse doth seale and season Gods graces in vs. Three things in all trials Publike calamities must affect vs most Extraordinarie affliction in appearance See Affections pag. 1. Psal. 91. Heb. 1. A Papist became a â—amiiâ—st and so an Atheist and his end Feare of Atheisme to increase rather than Papisme The mistiking of our ordinary callings how dangerous Meditations in labour Mariage Entring into a calling without gifts to discharge it Change of places Immoderate or distracting cares Matth. 6. How blinde many be in themselues A dead silence in meetings * Iosias hearkened not to the words of Necho which were of the mouth of God 2 Chro. 35. 22. The godly afflicted consciences feare to displease God A good conscience how sweet and comfortable Prou. 15. 15. The word cures the conscience Esay 28. 16. The true Ministers of Christ neuer cure nor comfort the sicke hastely as wizards doe To find out our speciall sinnes 1. 2. 3. 4. 5. 6. Faith without feeling Causes of deadnes of minde 1. 2. 3. 4. 5. How it comes to passe that Gods graces are more sweete vnto vs at our first entrance into regeneration than after A conscience touched for small sinnes How to proceed in comforting the afflicted 1 2 3 Our ioy in the holy Ghost we cannot expresse Philip. 4. Rom. 14. 17. A threefolde pealce Psa. 41. 1. To beare with impatiencie of the sicke A sweet consolation for weake consciences after their often fals Rom. 11. Simile To powre forth our griefes into Gods bosome Not to hide any one of our sinnes 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. Fasting Mariage Neglects in any occasioÌ„ of doing good The spawne of all sinnes in euery man A particular faith Examples God is most free in his mercie therfore let no thought of vnworthines keâ—pe thee from him Simile A measurable feare of death commandable Wishes of death euill Maister Greenhams death Not to iudge of any man according to his state in death How to profit by dreames 1. A naturall dreame 2. A good dreame 3. An euill dreame 4. A terrible dreame Vncleane dreames See more in the title of Humilitie sect 2. How we be hindered in godly meditations Deadnes and dulnes Rules concerning doctrine drawne from examples in Scripture 1 2 3 As Nicodemus Iohn 3 Simile Of starting ioyes and affections to the word which some haue while they are in the Church See before of corruption in C. Hard for the rich to beleeue Simile Faith sound how needfull 1. Ioh 5. 4. The spirit comes by the word Gal. 3. 2. yet is he the first cause of our faith and loue to the word Smile Our care for our familie Feeling How to distinguish betweene Gods spirit and his graces in vs. Simile Prayer without feeling In any case take heede ye draw not carnall ioyes into the place of spirituall ioyes Two works of Gods spirit Euident tokens of true sanctification 1 2 3 4 5 6 1 CautioÌ„s concerning a relapse 2 3 Immoderate feares To submit our selues to Gods haÌ„d acknowledging that he may iustly confound vs yet desiring to meete with his mercies in Christ Iesus To cherish the feare of God in men Noscitur ex comite qui noÌ„ cogno citur ex se. Psalm 1. 1 Rules to discerne such as wee receiâ—e into our societie 2 A true token of loue Societie PerseueraÌ„ce in the vse of the meanes Extraordinarie gifts The pollution and pow er of sin The decay of Gods graces how dangerous Simile Three rules to trie our sorrow for the sinnes of other men 1 2 3 Triall of our ioyes Two extremities of ioy and sorrow Simile Note Conferre this with the 6. Sermon concerning the education of Children Harlots are sooner reclaimed then heretikes Wee find this true alreadie in our time 1 Properties of constant waiting on God 2 3 4 Admonition 1 how the faithfull must â—ee liâ—â— little children â—2 1. Pet. 2. 1. 3 Heb 5. 12. Simile How the wicked often discouer themselues in their death Affections What exercises 〈◊〉 〈◊〉 meÌ„ what fâ—rre vâ— affection
be vncorrupt Popish superstition described The true religious and irreligious discerned in temptations and afflictions Simile Heretikes discouered by the crosse A shame to Protestants to suffer Papists to be more righteous than they be Papists may not be spared for their ciuill honestie Simile The 2. argument of our true loue to God loue to the word Application 1 2 Ieroboam RehoboaÌ„ how like one another 3 The third argumeÌ„t of our loue to God Gods word yeelds most profit pleasure glorie Note this of libertie The naturall man counts all spirituall things as paradoxes 1. Cor. 2. 14. To lameÌ„t the waÌ„t of others Application Many grieue for their own sinnes which are not grieued for the sinnes of others The fourth argument of our loue to the word * * Cor 1 3 4 Rom 1 1â— How sweet and comfortable the 〈◊〉 is of Gods children Conference and admonition Rom 1 12. 13 Heb 3 12. â—â— Iud. ver 22 23 2 Prayer Note 3 Thankesgiuing Meditation The 119 Ps. iâ—a Psalm of experience More attend hearing and reading than coÌ„ference meditation A Christians life is the meditatioÌ„ of the law of God c. Affections dead Meditation must be conâ—â—â—â—â—d Psal. 1. 2. Meditation must 〈◊〉 or on the word We will alwaies thinke meditate of the things we loue Wherefore so many neglect the word Application Obiection Answere Carnall securitie * How enemies are ouercome Not to shoote with the diuell in his owne bowe Secret sinnes not repented of Note How to prosper in a good cause How farre the faithfull are said to be wise Iehosaphat punished in his posteritie Meditation Note The â—inde of man Schollers wiser thaÌ„ their teacher Note The diuell helpes the wicked in their meditations Carnal Protestants * Fearefull tokens of publike calamities Most read not the wisest men WaÌ„t of faith and of a good conscience make many barren in good things Youth spent in vanitie commonly ends oldage in profanenesse Good death Note Old doting and â—arnail Protestants Youth blessed of God To keepe the word in a good conscience brings a man to wisedome Two speciall things to attaine true godlines True godlines â—ow hardly come by Euill waâ—es how manie wayes considered Ambition how euery sin nâ—r reasoâ—eth Striue against reason Couetousnes how to ouercome it Anger Corrupt iudgement Humilitie The first motions vnto sin must be crucified Iam. 1. 13. Rouing imaginations daÌ„gerous Why so few heretikes are conuerted How to labor against our corrupt reasoÌ„ Witchcraft If outward liberty brings inward bondage theÌ„ outward things may defile a man Wickednesse and wantonnesse Note To be taught of God The consideratioÌ„ of Gods iudgements Iudgements Whole folicitie in the word Meanes to he carefully vsed A good note of our loue to the word Note To redeeme the time fâ—r good meditations Of our loue to the word the true marke To hate sin Heresie Note Why we doe not more deteâ—â— heresies The part branches of this portion Note Simile Simile Wilfull ignorance and voluntarie perdition Simile Light refused for darknes Purblinde they are that either knowe little or knowing neuer so much doe practise nothing Darknes or light in whole or in part A lanterne yet may leade a man that will follow the light thereof Simile Particular sight and loathing of speciall sinnes Note Warrant one of the word Worke without warrant is a worke of darknes The word necessarie Ignorance cause to humble vs. Safe when the word directeth vs. Curiositie Godly care and studie The second argument SuddeÌ„ motions to good An oath The Prophet had our waÌ„ts weakenes Our vow in Baptisme euer to be remembred of vs. What a vow is Particular couenants Free-will How wee bee kept from holy vowes 2 Obiection of Sathan Answere Note well Simile We renue our couenant so oft as wee come to the Sacrament Heb. 5. 12. To vow against drunkennes To vow against whordome Vers. 107. 110. My soule is in my hand Against desire of reuenge The promises of God to his people vnder the Gospell Feeling This Pslame is an image of regeneration Simile The minde distempered Note Pray that thou maist see how God proceedeth with his children in the worke of their saluation Prayer and thanks giuing best sacrifices How Papists follow Peter Abels offering Heb. 11.4.5 Prayer â—ostirre vp ourselues in prayer Spirit of faith Zach. 12. 10. To offer vp our prayers to God albeit in perplexitie of spirit wee knowe not how to pray Rom. 8. 26. 27 Simile Confession of sinne Freedome of ioy and freedome of sorrow 1 God with his prouidence will watch ouer vs. 2 3 Similie Note well affliction soone tries godly and godlesse The wicked are but cowards vnder the crosse Christs teÌ„ptations Matth. 4. Hard to trust and rest on Gods promises Simâ—â— Few men truely fearing Simile To be poysoned with false doctrin or stung with an euill conscience No familiaritie with the wicked How the faith of Gods children suffereth from the vane imaginations of vnbelieuers Simile DiffereÌ„ce betweene persons callings and liues Note Note well the societie of the wicked Note To loue God only as we be taught in his word Similie To trust onely in God The godly often troubled with vnbeliefe Perseuerance Simile The coÌ„sumption of the soule How Gods saints haue many changes in this life and wherefore Ignorance Rom. 6. 2. Hope Feeling and knowledge how confirmed Wherfore the Lord doth no more blesse publike exercises Vers. â—0 Simile Good conference Note the goodnesse of the Lord to his children when hee plagueth the wicked Seuerall punishmeÌ„ts for seuerall sins Scorners Fornication Prayer A visible iudgement of God All vanitie both of life and religion is but deceit The word of God only neuer deceiueth vs. Testimonies The rich mercy of God to the faithful in opening their eyes when so many millions are left in darknesse and miserie Excessiue feare They may looke to be protected that haue a good cause and de ohandle that cause well Perseuerance Prayer Constancie in a good cause Feeling of wants Hard to belieue the word The triall of our faith when God delaies to perform his promises Two things sustaine vs in troubles Merite Simile The Saints euer bewaile the remnants of ignorance and incredulitie Perseuerance Difference betweene the faith of Gods children and presumption of the wicked Decaies of faith must make vs repeat our petitions often A godly iealousie ouer our selues a thing most necessarie Hic deinceps No superfluitie in this Psalme Coherence to be noted Simile Constancie in the faith in generall backesliding How to pray against enemies Note Rules for prayer against enemies 1 2 3 4 5 Some prayed with the zeale of the flesh When men proceed to the vtter contempt of the word God will rise against theÌ„ Generall plagues for the contempt of the word Contempt of the word in priuate persons Vse of the doctrine The wisedom of Gods children to preuent sin A singular grace to loue religioÌ„ when it is most
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
the spirits of men 1. Ioh. 4. to make souÌ„der confession of our faith to stop the mouthes of our aduersaries and to answere the temptations of Sathan and the wicked But because men sinne not onely in neglect of hearing and reading but also in hearing and reading amisse therefore the properties of reuerent faithfull reading and hearing are to be set downe which are these that follow they be eight in number 1. Diligence 2. Wisedome 3. Preparation 4. Meditation 5. Conference 6. Faith 7. Practise 8. Prayer The three first goe before reading and preaching The foure next come after them The last must goe before and be with them and come after them 1 If diligence be necessarie in reading prophane authors then much more in reading the Scriptures Diligence maketh a rough way plaine and easie and of good taste which otherwise is hard and vnfauourie In our diligence we must keepe an euen course and not to be like those who vpon some sudden good motion or by reason of some good companie or by reason of some good action draw neere or for feare of danger c. reade for a time and soone after giue ouer againe Reade Prou. 2. 12. Matth. 13. 54. 2 With diligence must be ioyned wisedome which is in choise of Matter Order Time For want of wisedome in the matter they reade many sinne in studying other bookes before the Scriptures and in the Scriptures in searching things not reuealed and pretermitting things reuealed as Iohn and Iames sought who should sit at Christs right hand and left hand but they sought not to come thither And the Disciples said Act. 1. Wilt thou at this time restore the kingdome to Israel not asking the meanes to come to the kingdome of heauen And in things reuealed many will curiously and busily search for things not profitable as genealogies and caresly neglect the things that are to be searched And some ignorant how to reforme themselues will be talking of reforming the Church And if the Preacher must giue milke to the weake and stronger meate to the stronger Christians if he must thus applie his doctrine to the hearers then much more the hearers themselues must applie their owne reading to their owne capacities Wisedome is in order as that men must be first grounded in the principall points of doctrine first we must lay the foundation and build vpon the same also we must keep an order in our readings and not be now in this place now in another for order is the best helpe for memorie and vnderstanding he that readeth little after a good manner profiteth more than he that readeth much otherwise as he that â—impeth in the way doth better than he that runneth in another way or out of the way Therefore for want of order many reade much but profit little Wisedome must be vsed in discerning the times for we must not reade alwaies and doe nothing else as some offending in the one extreame are after driuen by Sathan to the other The Sabbath is wholy to be spent in such exercises on other daies in the morning at noone and in the euening that is when we may redeeme the day from the workes of our calling as Dauid and Daniel did pray at these three times vnder which is contained all the worship of God Wee must doe as much as we can euery day and no day must passe without a line God hath made euery thing beautifull in his time Ecclesiast 3. vers 11. 3 Preparation followeth If any man goe away without any profit and either vnderstandeth not or vnderstandeth amisse want of preparation is the cause Preparation is 1 In feare of God his Maiestie 2 In faith in Iesus Christ. 3 In a good and honest heart with a greedie desire to eate vp Gods word In all apparitions God alwaies sent feare before as his apparitor it ingendreth teachablenesse and meekenesse of minde as we see in Isaac who as it is said feared and then he said I haue blessed Iacob and he shall be blessed We see it also in the woman of Samaria Ioh. 4. 7. and in the men Act. 2. From want of this reuerent feare commeth all checking of God his word and that men dare be so bold with it but they that feare will be swift to heare and slow to speake Iames. 1. 19. and will lay vp his word in their heart with the Virgin Mary Though they vnderstand it not though they kicke at the word and spurne against it yet if God once teach them with his feare then will they acknowledge it to be the blessed word of God Feare commeth vpon men sometime they know not how and if then they go to God they shall finde some excellent blessing either in hauing their vnderstanding inlightened or some good affections put into them This feare is in respect of God his Maiestie and our owne corruption to correct the pride of reason and to controll our affections and experience will shew that when our reason and affections are tamed by miserie calamitie sicknes and inward griefe then we are very teachable And when men erre then the pride of their reason is punished as in heretikes and prophane persons Contrarily God his good spirit resteth vpon the humble to cleere their vnderstandings but they first crucifie their vnderstanding and affections and offer them vp in a sacrifice to God Faith in Christ is the second thing in this preparation we must bring that with vs when we come to read looking on him as on the Messiah that must teach vs all things he is the Lion of the tribe of Iuda to whom it is giuen to open the booke of God He opened the hearts of the Disciples going to Emaus Preachers build hay and stubble because they doe not onely glory in him but doe seeke credit and preferment by preaching themselues All heretikes differ among themselues yet they all agree in this that they eâ—â—e from Iesus Christ. A heart prepared to learne is required Pro. 17. 16. Wherefore is there a price in the heart of a foole to get wisedome and he hath no heart Our Lord Iesus Christ saith that those that brought forth fruit when they had heard some thirtie some sixtie some an hundred fold they were such as receiued the word with a good and honest heart Luc. 8. Here saith a godly and learned man men are shut out because they come without a heart Now follow the properties that must follow our readings Whereof the first is meditation the want of which makes men depart without fruit though they reade or heate diligently Meditation makes that which we haue read to be our owne He is blessed which meaitates in the law day and night Psal. 1. 2. Meditation is either of the Minde and vnderstanding Heart and affections Meditation of the vnderstanding is when reason discourseth of things read or heard which the wise of the Heathen call the refining of iudgement the life
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
Prophet Righteous art thou ô Lord and righteous are thy iudgements Although then the promises of God are not at all times by and by performed nor his iudgements presently executed but the godly do often grone vnder miseries and the vngodly wallow in their delights yet the Lord after death will shew that he is righteous when he wil erect magnifie his iustice before his glorious throne This thing appeareth to be manifest by that historie Luke 16. of the rich man and Lazarus who that the Lord might make knowne his iustice died both together but as their life was altogether diuers so their death did altogether differ For the rich man liued delicately and fared daintily but Lazarus lying sore and hungrie at his gate found more courtesie at his dogs which licked him than at his hands which should haue relieued him Well when they were both dead it is said that the rich man being in hell in torments lifting vp his eyes and seeing Lazarus a farre oft in Abrahams bosome cried Father Abraham send Lazarus that he may dip the tip of his finger in water and coole his tongue but Abraham answered Thou art far deceiued and disappointed my sonne the places are far distant between thee and vs so that the inhabitants must keep their places And my son cōsider of the equity of Gods iustice herein for thou in thy life time didst liue in health in pleasure and prosperitie and didst not glorifie God thereby therefore it is meet and right with God that thou shouldest now haue paine and torments and this man hauing pouertie sicknesse and miserie desired Gods glorie wherefore it standeth with the righteous promise of the Lord that he should now receiue ioy comfort So Christ also teacheth vs though at the first the Lord regardeth not all good at the 〈…〉 yet he that rewardeth one will reward all and he that punisheth one will surely in time punish all either here or in some other place either now or at some other time We must then be content to haue our liues hidden in Christ that it may appeare with Christ at his cōming Now as this doctrine seemeth profitable for comfort so is it necessarie also for terrour For if a man shall lie in sinne and yet through impunitie because neither the hand of God is vpon him nor the authoritie of the Magistrate taketh hold on him shall not repent and because as the wise man saith Eccles. 8. 11. Sentence against an euill worke is not executed speedily therefore the heart of the children of men is fully set in them to doe euill as we may see in profane persons in abusers of the name of God in breakers of the Sabbath in disobedient persons murderers adulterers theeues and back biters let him beware and not flatter himselfe in iniquitie and though God doth not at the very instant when sinne is committed punish all nor the Magistrate presently apprehend all if a man begin to be hot and would haue all men like himselfe and is offended because there is no present execution of iudgement yet God is righteous he will not iustifie the sinner but he hath his fierce wrath vengeance indignation laid vp in store to fal suddenly fearefully vpon the vngodly For assure thy selfe ô man whosoeuer thou art he that hath said that no whoremonger nor adulterer nor couetous person shall enter into the kingdome of heauen and he that hath promised in this life to trie those that be his will surely if thou be the child of God punish thee here that thou mayest not be condemned with the wicked if thou be not he will both in this life and in the world to come plague thee eternally If thou art not presently punished for thy sinnes the Lord calleth thee to repentance if that will not serue the Lord will vndoubtedly breake thy necke and presse thee downe with further iudgements Thus we see how needfull it is to vrge this doctrine to the abusers of the Lords long suffring and contemners of his righteous iudgements Psal. 89. the man of God sheweth that albeit the Lord had made a couenant of mercy with his people yet if their children did forsake his lawes and walke not in his iudgements if they did breake his statutes and kept not his commandements he would 32. visit their transgression with the rod and their iniquitie with strokes And surely if we will not be remoued by the word calling vs from our securitie we shall taste indeed of the Lords heauie scourges and fearefull strokes Wherefore in time let vs humble our selues vnder the louing hand of God learne to deny our selues Vers. 138. Thou hast commanded iustice by thy testimonies and truth especially HE sheweth that in all the holy writings the Lord had set downe speciall mercies and speciall iudgements and that the iustice and truth which the Lord hath taught in his word is a speciall iustice and a speciall truth and euery part thereof is iust and true yea and if there could be degrees therein they are most iust and most true according to that Psal. 19. 9. The iudgements of the Lord are true and righteous altogether So that without exception all the threatnings of the Lord are iust and all his promises true Sure it is then that he will performe his wrath threatned and fulfill his couenants promised for there is nothing in the word which is not truth and iustice it selfe Thus we must learne when we are in trouble to looke to God his word and to knowe that euery title thereof is righteous and true and though heauen and earth doe passe yet not one io◠of it shall faile This is necessarie for vs to beleeue for from hence springeth faith Wherefore the Prophet seeing that this would hardly be beleeued and that euen Gods children sometime are slacke in faith hope and loue and are not so soone perswaded that euery man must performe this but rather that it was a speciall thing the Prophet I say reciteth this word fiue times in the compasse of eight verses being but one portion So much doth he shew incredulitie to raigne in Gods children and declareth it the more vehemently because the wicked will not be brought to beleeue this For what is the cause of sinne either in failing of doing those things which are to be done or in failing to doe those things which ought not to be done in omitting of good things or committing of euill but onely incredulitie Could we beleeue the word of God Oh happie were we can we not beleeue oh cursed are we We shall see as the wicked in all things so Gods children in many things discredit the word of God as the wicked beleeue not at all so the godly beleeue but in part see but in a glasse And doubtlesse they want the comfort which they should haue in that although they consent generally to the truth yet when they come to particulars they reason this with themselues
more willingly and easily we are brought vnto If any haue occasion seuen times and often to praise the Lord it is our age who from the abundance of God his blessings should not onely haue our hearts enlarged but also from our aboundance of the heart our mouthes with praises should be filled Because of thy righteous iudgements This is not the onely thing in the word but there are promises and threatnings but the iudgements of God comprehend all in that they are seene as we haue shewed in fulfilling his promises and executing his threatnings True it is we must praise him for the creation of the world for his louing promises made vnto vs but we can neuer see truly the â—rration vntill wee obserue his prouidence neither can we effectually praise him for his promises vntil we diligently obserue his iudgements For then we truely praise God for his promises and threatnings when wee praise him for his executing of them This therefore requireth an experimentall faith and therefore we shal see in all the Psalmes of Moses Deborah Ezechiah Dauid and Esay that it was vsuall to them then to make them wheÌ„ either they had receiued some notable deliuerance or their enemies had some notable ouerthrow or the Church obtained some speciall benefit As after the deliueraÌ„ce by the read sea after they had safely passed through the wildernes and had put to flight the armie of the alâ—â—â—â—s â—â—â— what els doth the History which is 〈…〉 of things pâ—â—t â—â—ach vs but to praise God by â—â—eing God to be such ◠〈…〉 he is in his pâ—â—â—isâ—s Looke what the law generally speaketh of 〈◊〉 concerning these 〈…〉 to be done or lâ—f vndone either of pâ—â—â—â—es or 〈…〉 of the Prophets the things done which were comâ—â—unded 〈…〉 to them which did according to Gods 〈…〉 the 〈…〉 forbidden or else the threatnings executed on them which did â—o 〈…〉 mandemeÌ„t This we shall see wonderfully to increase our faith if we 〈…〉 of the Prophets with the time of the law If we compare our 〈…〉 our Sauiour Christ Matth 24. 24. that there 〈…〉 Christs 〈…〉 to feare that they which would not learne of the truth shall learne of 〈…〉 We may call to mind how many earnest professors in king Edward 〈…〉 papists in Queene Maries dayes and how many heretofore christians â—â— Queene Maries dayes are now become zealelesse worldlings and they that were â—â—en 〈◊〉 â—â—â—â—â—t height they are growne and wee shall see sufficient matter to praise God his righteous iudgements Againe if we consider the great mercy of God 〈…〉 our country men who were in banishment we shall haue great cause to be thankefull Vers. 165 They that â—â—â—e thy law shall haue a greâ—t pâ—â—â—â—â—ritie or rather shall haue no mâ—â—â—â—r of offence or occasion of stâ—mblâ—â—g and they shall haue no hurt THâ—se in seâ—se agree with that which the man of God sâ—iâ—l Port 65. I 〈…〉 libertie for I seeke thy 〈◊〉 In which places the Prophet sheweth 〈◊〉 they 〈◊〉 â—â—aue peace in minde and shall walke at libertie not be entangled they 〈◊〉 â—â—ue no manner of offence neither shall any stumbling blockes be lâ—â—â— in their waies which carefully seeke to obey the will of God This is the benefit of them that know receiue the word in loue that they shall escape dangers doubtes in streights and plagues so that in all thâ—se they shall finde happie issues and wholsome out gâ—â—e in what streights or troubles they aâ—◠〈◊〉 They then â—â—t walke in this knowledge and loue of God his law shall â—â—uâ— this grace and no man shal be able to take it from them seeing then it is 〈◊〉 in vsâ—l to be careful of nothing more then to be directed in our plagues â—et most of vs faâ—lâ— in â—â—◠〈◊〉 to â—â—â—â— by following too much their owne deuises and not the prescript rule of the worâ— Here 〈◊〉 is described the happie estate of God his children that by faith and loue shall 〈…〉 and continually haue the blessing of God watching ouer them in all 〈◊〉 â—oâ—â—gs whatsoeuer tumult come on them yet they shall possesse their soules in patience and not be plunged and ouerwhelmed in these miseries as other men are O most sinâ—ulâ—r commendation of the word in working such peace in promising such successe in our affaires and in deliuering vs from all ill things That loue thy â—â—â— Wee see here is required that faith which worketh by loue for many will say that they beleeue who bewray their want of faith by want of loue It is then that saith which worketh by loue that maketh vs so to delight in the law of the Lord. Herehence commeth so much disquietnes and so many crosse blowes in our atâ—â—mpâ—s because our faith is so small our loue to the word â—o little When we shâ—l 〈◊〉 then the destruction of our mindes so many ditches hedges walles gâ—ins snares we must consider the chiefe cause to be our want of loue to the word not that it alwayes so appeareth â—â— fleshe and blood but that to faith it is apparant which learneth out of the word Iohn 17 In the world â—â—â—â— shall haue troublâ—â— but â—â— me they shall haue pâ—ace as if our Sauiour should haue saide howsoeuer flâ—sh and blood thinke others iudge ouer vs heauen and earth shall passe but his pro 〈…〉 le Yee shall haue peace in trouble for God that hath â—â—oken it is no more liberall in promising than faithfull in performing if theÌ„ we haue trouâ—les it is for want of faith loue of the word And as here is a plentiful comfort for them who loue the word so is there a fearful threatning to the wicked which the Prophet Esay in his 47 48. chapters speaketh there is no peace saith the Lord vnto the wicked but the wicked are like the raging sea that cannot rest whose waters cast vp mire and durt In which place after the Prophet had promised this good successe to God his people hee addeth that the wicked shall not bee partakers of it For as the Sea hoysteth vp and is stirred more vehemently with the tempest and winde and being once moued one waue fighteth with another so that in that continuall conflict much froth and filthie scumme is cast and spued out so so soone as any tempest of temptation hath stirred vp a wicked mans minde and one temptation beginneth to fight with another many foming and corrupt affections are spued out which disturbe the peace of the minde and offend all the beholders God his children seeing those troubles to helpe them which hurt the world finde only the truth of this doctrine howsoeuer in time of prosperitie the wicked would seeme to be in as great quietnes as the other But as the deepe sea in a calme day seemeth to be as still as other waters vntill by the tempest of windes the raging of the one make a plaine difference from the other so the wicked doe seeme to haue as great
euill is present with you and that when you do the euill you would not then do you not it but sinne in you when it leadeth you captiue Rom. 7. much more then whē Sathan worketh withall buffeting you assure your selfe that God hath pitie on you that the vertue of his power shal be perfect in your weaknes 2. Cor. 12. 9. If you belieue according to your faith it shall be done vnto you But you will say you cannot belieue that this vile and crooked hardnes of your heart can bee remitted and renewed and euen this was the second point which in the former part of my letter I gaue you to vnderstand was the cause of your excessiue distresse I beseech you and I charge you in the name of our Lord Iesus Christ that you will not willingly lie nor offer iniurie to God his spirit nor to your selfe who haue receiued it tell me what is the reason why you think you haue no faith Verily because you haue no feeling nor no other fruites thereof as you thinke Well first then agree with me herein as you must if you will not disagree with the truth that feeling is but an effect and a fruite of faith And therefore there may be faith without feeling as well as the cause may be without the effect and the tree without any appearance of fruite yea of sappe for a season And as a man sore wounded or diseased may for a season be depriued almost of all operations of the naturall life to the outward shew and his owne iudgement and feeling so may a spirituall man be so sore wounded by Sathan and diseased by present sight and feeling of his sinfull corruptions specially in temptation that he may thinke yea and may appeare to others that the life of the spirit is not in him Thus Peters faith did not wholy faile as you haue heard or else the prayer of our Sauiour preuailed not Thus when Dauid Psal. 51. 12. declared that his heart was vncleane and his spirit crooked or vnstable and vers 14. that he had lost the ioy of his saluation and the spirit of libertie or adoption yet vers 13. he prayeth that God would not take his holy spirit from him therefore hee was not depriued of the spirit of sanctification Here seemeth repugnance but there is none He was depriued for a season of the graces of the fanctifying spirit but none of the holy Ghost wherewith he was sanctified Which graces as God restored vnto him so I am perswaded he will vnto you yea I doubt whether you are depriued of them but onely that partly melancholy and partly Satan worketh therewith make you doe iniurie to your selfe and to the graces of the spirit in you which I beseech you take heede of But the messenger cannot stay and therefore I cannot write as I would either of this or of the remedies you should vse which hereafter I will as God shall inable me And I pray you let me vnderstand as I requested in the beginning of your estate iu particular somewhat more and that by this bearer if you can because hee is of your acquaintance and will bring it vnto me faithfully Onely I adde now vnto that I haue written of hardnes of heart at large that you must diligently obserue the word Create which Dauid vseth Psal. 51. declaring how hee had no feeling of his heart To this ioyne that which the Prophet Esay speaketh in the person of God chap. 57. 23. I create the fruite of the lips to be peace peace as well to him that is fare off as to him that is neere Therefore in faith you may as well pray with hope to obtaine as did Dauid Therefore say with him often and with God his people Esay 64 12. O Lord thou art our father we indeede are clay but thou art our maker and we are the worke of thy hand c. Know you that God can cause Wolues Lions Leopards c. dwell louingly with Lambes Calues Kine Esay 11. 6. c and that which is vnpossible vnto men is possible vnto God euen to cause a cable rope to goe through a needles eye that is to change the hard heart of the vnbeleeuing couetous wretched man much more yours Yea knowe you that all things are possible to him that beleeueth crie then I beleeue O Lord helpe my vnbeleefe And I dare promise you in the name of our Lord Iesus Christ that you shal haue your harts desire in goodnes Thus abruptly I must make an end I commend you vnto God and the word of his grace which is able to build you vp and giue you the right of inheritance among them which are sanctified And the very God of peace sanctifie you throughout that your whole spirit and soule and body may be kept blamelesse vntill the comming of our Lord Iesus Christ faithfull is he which hath called you which will doe it Amen I pray you pray for me and I trust as I haue so I shall pray for you and much more Yours in Iesus Christ to vse in any neede A LETTER CONSOLATORIE TO Mistris Mary Whitehead THe Lord Iesus Christ by whose blood you are iustified stay and strengthen you now and for euer Amen Seeing we be so miserable blessed bee God that wee bee also mortall seeing wee be subiect to sinne praised bee God that wee are also subiect to corruption It would now grieue vs to bee mortall because wee sinne and by sinne purchase miserie it is sufficient that we shall then neuer die when we shall neuer sinne and then wee shall no more taste of corruption when wee shall no more so much as feare condemnation In regard whereof good Mistris looke not so much to your griefe for the death of your sonne which you see to be the cōmon lot of al and the happie lot of the godly as vpon his freedome from misery his libertie from sinne and his holy change to eternall felicitie And albeit he was young in yeares yet was hee come to sufficient yeares to goe to God that hee that hitherto did grow in Christ should now bee gathered and reaped vp to the kingdome of Christ so that we cannot thinke him to die in his flowers whose perfection groweth to so blessed a maturitie before the Lord. If then you reioyced in him as he was the interest of the Lord you are not much to sorrow that the Lord hath his right Which if your loue to him was right you know did euer appertaine vnto him Hee must not of you his earthly parents be deemed to be lost which of his heauenly father is so surely preserued And without all question his very growing in godlines vnder so manifold afflictions in this life could not haue been so profitable to him and comfortable vnto you as the losse of a few and faint pleasures recompenced with so infinite and vnspeakable ioyes in the life to come are I hope and must be vnto you Be not then so grieued for that
such was Dauids state After that Nathan had reproued him and Gods spirit beganne to worke with him yet hee crieth out as yee heard before of the losse of Gods graces and when hee saith that God will accept of no Sacrifices bee they neuer so manie nor precious without a contrite heart and broken spirit he sheweth that for a time euen after the Prophet had reproued him hee wanted both This is your case and therefore you a in the state of saluation For Dauid was in this case euen after he had confessed his sin and had receiued absolution and pardon from God by the ministerie of Nathan although he neuer felt ioy thereof nor true griefe for the other yet because in trueth of heart he confessed his sinne as my trust is you doe and was certainely perswaded of the pardonablenes of it by Gods mercy although he was farre off from the feeling of it or applying it to his wofull conscience his state was good and very well to be hoped of And you must know to be perswaded that those things which are written of Gods Saints and namely of Dauid and Peter and such others are examples for vs if we will stay our selues vpon the word of God in the ministerie of his seruants and waite vpon the Lords good time till he come neerer vnto vs by his spirit neerer I say for he is come alreadie vnto you or it may be he neuer went from you because to be grieued and humbled with blindnesse of minde and hardnesse of heart to beleeue certainely the truth of Gods promises in generall and to reuerence the seruants of God which bring the glad tidings of saluation and to long after the comforts vsing the meanes of the word and prayer the Sacraments of the Supper and the company of Gods children contrarie to hope vnder hope yea without any present feeling all this is a certaine argument that Gods spirit is with such and therefore with you This estate although it be very grieuous yet it is neuer dangerous much lesse is it fearefull vnlesse any be so wilfull that they perseuere and continue desperate refusing all good meanes vnlesse they perseuere I say for that through the spirituall aduersarie and his forcible power whereby God suffereth him sometime for a season to winnow them as wheate they are so bewitched and intoxicated that they are carried by violent force of temptation to waxe wearie of or to refuse all meanes of comfort by fits yea almost to haue no desire at all vnto them yea sometimes to speake very euill of them but all this is but temptation and therefore God will be mercifull vnto them for Christs sake Thus Iob cursed the day of his birth and wished to be strangled Ieremie almost repented that euer he preached in the name of the Lord both scarcely abstaine from blasphemie Dauid mooued with the spirit of ambition though dutifull admonished wilfully went on in numbring the people Peter also vaingloriously presuming of his owne strength being most wisely and effectually preadmonished of his weakenes euen by our Lord Iesus yet wittingly rushing as a horse into the battaile euen then very cowardly yeeldeth yea doubly denieth yea strengtheneth his sinne with a threefold cord and fasteneth it with bannings and cursings and yet for all these he obtained mercie most bountifully For why as Sathan had desired to winnow them so our Lord Iesus prayed for them that their faith though it was vehemently assaulted yet should not be ouercome although it was bartered yet that it should not be destroyed and though it was oppressed yet that it should not be extinguished And here be you fully perswaded that albeit Luke 22. 31. the words seeme to runne as belonging but to Peter viz. I haue praied for thee that thy faith should not faile yet he prayed for the rest of the Apostles yea for all the faithfull For first he saith not Simon Satan hath desired to winnow thee but you Why then saith he I haue praied for thee Verily because he should more grieuously offend than the rest although their offence was very great therefore his our most blessed Sauiour applied to him the promise but did not appropriate it vnto him onely and restraine it from the rest Compare with this place Iohn 17. 20. and you shall see that the heauenly veritie affirmeth that he prayed not onely for the Apostles but for all those that should beleeue through their word yea further Our Lord Iesus Christ was yesterday is to day and shall be for euer And as the forefathers were baptized into him did eate his flesh and did drinke his blood so was his prayer effectuall euen to them vnder the law much more to vs vnder grace And when you can finde testimonie in your heart that when you would doe well euill is present with you and that you doe the euill you would not then do not you it but sinne in you when it leadeth you captiue much more when Sathan workes withall buffetting you assure your selfe that God hath pitie on you that the vertue of his power shall be perfect in your weakenes If you beleeue according to your faith it shal be done vnto you But you will say you cannot beleeue that this vile crocked hardnes of your heart can be remitted and renewed and euen this was the second point which in the former part of my letter I gaue you to vnderstand was the cause of your excessiue distresse I beseech you I charge you in the name of our Lord Iesus Christ that you will not willingly lie nor offer iniurie to Gods spirit or to your selfe who hath receiued it Tell mee what is the reason why you thinke you haue no faith Verely because you haue no feeling nor any other fruites thereof as you thinke Well first then agree with me herein as you must if you will not disagree with the truth that feeling is but an effect and fruit of faith and therefore there may be faith without feeling as well as the cause may bee without the effect and the tree without any appearance of fruite yea of sappe for a season And as a man sore wounded and diseased may for a season be depriued almost of all operations of the naturall life to the outward shew and to his owne iudgement and feeling so may a spirituall man bee sore wounded by Satan and diseased by the present feeling of his sinfull corruptions specially in temptations that he may thinke yea appeare to others that the life of the spirit is not in him Thus Peters faith did not wholy faile as you haue heard or else the prayer of our Sauiour preuailed not Thus when Dauid declared that his heart was vncleane or his spirit crooked or vnstable and that he had lost the ioy of his saluation and the spirit of libertie or adoption yet hee prayeth that God would not take his holy spirit from him therefore he was not
the liuely voice of the Prophets feedeth most effectually searching euen the secret chambers of the soule and working greatest impressions in the heart The holy bookes and monuments of the righteous are as strong chests and storehouses wherein God hath euer reserued most pretious food for posteritie neither may wee reiect the industrie of the heathen for they haue some foode meete for liberall men in matters naturall and politike seruing well if due regard and choise be had for our direction in things appertaining to this present life All wise men are circumspect what they feede vpon to preserue their bodies and ought they not much more to be respectiue wherewith they feede their soules Some regard onely the lips of the righteous and feed long before they be strong men or haue their wits exercised to discerne good or euill Some attend onely the hand and bookes of the righteous and these know little how soundly and truely the beleeuers mindes and hearts be fed by the breaking of the bread of life Some regard neither these men starue their soules with ignorance and are setled in Atheisme and prophanenes Some attend both and haue well tasted of the good word of life and goe on from strength to strength vnto the measure of the age of the fulnesse of Christ. Some yet there are which neither regard righteous men nor righteous matter but feede indifferently vpon all bookes alike to the great hazard of their owne soules these men are vaine and feede themselues with vanitie The diuell in elder ages in the blinde Papacie fed blind soules with fables and idle Friers inuentions now mens wits be refined they can no more feede on such dry stubble Hee feedes daintie eares with choise of words and vncleane hearts with the vnchaste and wanton loue-songs of Italian Poetrie Such foode breedes many vncleane beasts in Citie and Country Such men cannot loue the truth and holinesse because they are repleate with errour and vncleannesse Mr. Ascham a man greatly to be commended for his learning and good affection to pietie of this matter writes on this manner These inchanters of Circes saith hee brought out of Italie marre mens manners in England much by example of life but more by precepts of fond bookes translated out of Italian into English Againe tenne Sermons at Paules Crosse doe not so much good for mouing men to true doctrine as one of those bookes doth harme with inticing to ill liuing I say further these bookes tend not so much to corrupt honest liuing as they doe to subuert true Religon More Papists be made by your merrie bookes of Italie than by your earnest bookes of Louaine This complaint ought wise men to consider well of for that the world was neuer more full of Italian conceits nor men more in danger for the long contempt of Gods truth to be Italianated The diet and cure of soules afflicted is a very great mysterie wherein but few haue trauelled to reduce that matter into any good forme of art or to giue vs any good method of practise M. Luther M. Beza Vrbanus Rhegius M. Taffin and others haue very excellent formes of consolation and many godly brethren in our times haue ministred good helpe for the cure of soules afflicted but wanting art and good experience we conceiue the danger to be great and often as blind Empyrikes cause it to be greater for that wee rather gesse vncertainlie to applie good remedies and speeches vnto the sicke than know how to proceed by any certaine rule of art and well grounded practise If the naturall Physition might truly say as touching his facultie Vita breuis c. much more assuredly may the spirituall Physition prefixe such an Aphorisme to all this mysterie wee haue in hand For herein the godly learned know it a matter farre more difficult to iudge what secret causes breede the hidden distemper of the soule and here it is farre more dangerous to proceede onely by experience without art and skill And here we must as carefully respect all occasions and circumstances of time place and persons For a word spoken in due time is like an apple of gold with pictures of siluer so the contrarie vnseasonable and impertinent speeches be most dangerous The patient here must doe his part prout fides patientis adiuuat and the assistants must be of like tender affection and good meanes must imforme and time conuenient rightly be applied It fares here with vs as with other men in humane sciences wee know the afflictions of the minde to be very great and dangerous but how great and perilous all men cannot so well conceiue much lesse how with art and skill to proceede in the practise of this cure This reuerend man of God M. GREENHAM was a man in his life time of great hope and could haue giuen best rules for this vnknowne facultie for that the Lord by his good knowledge and experience restored many from vnspeakable torments and terrors of minde of which some are asleepe in Christ and as yet liuing not a few If the Lord had not so soone translated him to rest hee was no doubt as fit and as willing as any in our age to effect this matter Of his knowledge this way all the godly learned that knew him both can and will speake I doubt not Of his good will herein to posteritie let his owne words testifie the good desires of his heart for by a speciall occasion he speaketh of himselfe on this manner He hath had a long time a setled disposition as he trusteth of God to studie the cases of Conscience to succour the perplexed in them he hath been so filled with compassion to the afflicted which God wrought in his heart as if he had been distressed with them He hath seene the manifold blessings of God vpon his trauell Againe that many godly learned friends would perswade him to the aforesaid studie by these and such like arguments First that hereby hee might traine vp some younger men to this end and communicate his experience with them Secondly that he might leaue vnto posteritie a commentarie of such particular maladies as through Gods blessing hee hath cured together with the meanes vsed to that end and because precepts are wanting rules of direction in such cases by a through searching with a diligent and continuall obseruation and conference with others learned and experienced might in this age or in the age following be brought to some forme of method and Art whereby the knowledge and experience of these things might be made common to many not onely to the fruitfull curing but also the healthfull preuenting of manifold mischiefes Thus farre his owne words Let these graue Counsels and fruitfull obseruations in this first part of his holie workes which I haue here published testifie how mindfull and carefull he was for many yeeres to giue herein a comfortable direction for posteritie I am the meanest and the weakest of many brethren to write of this reuerend mans
Familie and Fathers 684 Chap. 30. How to profit and examine our selues when friends forsake vs. 685 Chap. 31. Of Godlinesse and by what meanes we must draw neere to God 689 Chap. 32. Of Gods free Grace Iustice and Mercie and how wee may try our loue to God 692 Chap. 33. Of Gods wrath Iustice and Mercie 695 Chap. 34. Teaching vs why we are specially to keepe watch and ward ouer our harts 700 Chap. 35. Where is taught how wee must narrowly watch ouer our hearts and ouer our affections for many causes 703 Chap. 36. Of hearing Gods word 707 Chap. 37. Of Humilitie and pride 711 Chap. 38. Of hypocrisie and hardnesse of hart 715 Chap. 39. Of Heresie and many corrupt kindes of knowledge and how the Diuell pestereth the Churches with euill teachers 720 Chap. 40. Of the Iudgements of God and how iust he is in iudgement and how his promises and threatnings to Israel appertaine to vs. 722 Chap. 41. Of Ioy and Sorrow 724 Chap. 42. Of iniuries offences and controuersies 727 Chap. 43. Of Iudgement and Folly 731 Chap. 44. Of Knowledge and Ignorance and how to seeke God and of Sathans Sophistris c. 733 Chap 45. Of Miracles and how God worketh without and with meanes and how we ought to attend on the meanes 736 Chap. 46. Of Magistracie or gouernment 739 Chap. 47. Of Matrimonie and of the Duties which belong to that state 742 Chap. 48. Of the Ministerie 743 Chap. 49. Of the Ministerie 747 Chap. 50. Of Gods promises excellencie and truth of Gods word and how the wicked abuse Scriptures 753 Chap. 51. Of Murmuring 758 Chap. 52. Of patience vnder the Crosse. 761 Chap. 53. Of predestination perseuerance and presumption 764 Chap. 54. Of Prosperity and Aduersity and of griefe and of the Temptations incident to it 766 Chap. 55. Of Prosperity and Aduersity 769 Chap. 56. Of Prophecie and Preaching 770 Chap. 57. Of Gods Prouidence 773 Chap. 58. Of Prayer and Meditation 775 Chap. 59. Of Repentance 779 Chap. 60. Of Riches and their abuse 783 Chap. 61. Of Sacraments 786 Chap. 62. Of sinne and how to abstaine from the least and of iniquitie and the punishments thereof 788 Chap. 63. Of Phisicke and Diet. 794 Chap. 64. Of Sathans practises of Schisme and security 796 Chap. 65. Of Parents Education of Children Gouernours of youth and care of Posterity 798 Chap. 66. Of Gods worship and of Religion true and false 801 Chap. 67. Of Regeneration and Sanctification 803 Chap. 68. Of the Sabbath 809 Chap. 69. Of Thanks giuing and the right vse of the Creatures 812 Chap. 70. Of Temptation 813 Chap. 71. Of Truth and errors sincerity and contempt of the word 817 Chap. 72. Of Witchcraft and vnbeliefe 821 Chap. 73. Of the word of God and of the confirmation thereof by signes and wonders 822 Chap. 74. Of good workes and our obedience to Gods word 826 Chap. 75. Of Zeale 829 Next vnto these follow other diuine arguments and common places in Religion contained in 22. Chapters Chap. 1. OF Conscience 832 Chap. 2. Of Order how necessary in all things 833 Chap. 3. Of hearing Gods word 834 Chap. 4. Who be Swine and who be Dogges 837 Chap. 5. Of vnmercifulnesse ead Chap. 6. Of Workes 838 Chap. 7. Of Policie ead Chap. 8. Of speciall notes of a man truly righteous and religious 839 Chap. 9. Of the Sabbath 839 Chap. 10. Of Discipline and Excommunication 842 Chap. 11. Of Meanes 844 Chap. 12. Of diuers names applyed to the Diuell in Scripture 845 Chap. 13. Of the contempt of the Ministerie 846 Chap. 14. Of shame and shamefastnesse 847 Chap. 15. Of Iustification 848 Chap. 16. Of Parables and Similitudâ—s ead Chap. 17. Of Gods Prouidence 850 Chap. 18. Of Seeking God 851 Chap. 19. Of Sinne. ead Chap. 20. Of profit and pleasure 852 Chap. 21. Of Christs power 852 Chap. 22. Of Temptation 853 A Short Direction for the comfort of afflicted consciences 854 Rules for an afflicted minde concerning seuerall Temptations 855 Rules concerning the power and priuiledges of Gods word 857 A short direction for one troubled in minde 871 Lastly diuers Letters and a very zealous Prayer of M. Greenhams 881 EPIGRAMMA IN OPERA Pijssimi doctiss Theologi M. Ric. Greenham labore ac studio M. Hollandi diuini verbi apud Londinates Ministri fideliss edita post obitum Authoris per F. Hering D. Med. MEntibus afflictis grauis haec afflictio cessit Greenamum è medio tolli qui saepè solebat Eregius mentis Medicus solatia mira Dexteritate sacris virtus depromere chartis Sicque pias animas vitiorum mole grauatas Implicitas Satanae laqueis misereque agitatas Infernis furijs exemit faucibus Orci Antidotos quippè hic varias ac pharmaca norat Coelica antiqui technasque dolosque colubri Hinc tristes moerent mentes geminant que querelas Quod mala permaneant Medico pereunte sed ecce Hollandus pius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respicit illas Greenamumque loqui rursus post funera fecit Alloquio duros solito muleâ—re labores Gaudete attonitae mentes lamentaque crebris Suspirijs alijsque remissa relinquite vester Grenamus praestò est vobis pretiosaque secum Balsama in Elysijs portat nascentia campis Floruit in terris olim Greenamus in alto Nunc floret coelo terraque virescere rursus Incipit Hollandi studio curaque sagaci Scilicet haec verae merces pietatis vt ipsam Conculcet mortem satanam ruptisque Gehenna Aeteroum vireat vinclis post fata superstet IN OBITVM ET OPVS Richardi Greenhami NOn erat hic celebri Greenhamus stemmate natus Ast pictate sua nobilitatus erat Huius ego laudes si forsan fingere credar Vita fiet testis testis istud opus Vita fiet testis cuius radiante nitore Vtilitas populo gloria nacta Deo Testis istud opus mira pietate refertum Quod digito monstrat Religionis iter A. R. ON THE DEATH AND WORKS OF MASTER GREENHAM SOme skilfull Caruer helpe me to endorse The blessed stone that hideth Greenhams corse Make me a tree whose branches withered beene And yet the leaues and fruit are euer greene The more the stocke dyes let them flourish more And grow more kindly greene than â—arst before Set Time and â—nuie gazing at the roâ—e Cursing their â—ootlesse hand and sliding foote Let all the Graces sit them in the shade And pull those leaues whose beautie cannot fade Greenham if this cannot thy worth descriue That thou once dead thy works are still aliue Would I might say thy selfe could neuer die But emulate thy workes eternitie VPON HIS SABBATH WHile Greenham writeth of the Sabbaths rest His soule inioyes not which his pen exprest His worke inioyes not what it selfe doth say For it shall neuer finde one resting day A thousand hands shall tosse each page and line Which shall be scanned by a thousand eyne That Sabbaths rest or this Sabbaths vnrest Hard
as namely in finding out the Causes Fruites Properties 4 The worke wrought in the affections is this that they are framed either to loue or hatred hope or feare ioy or sorrow according to the diuersitie of the thing which the reasonable part hath seriously considered of For example a man then meditateth on the word when he so remembreth it and museth on it that he goeth from poynt to poynt applying generally somethings vnto himselfe and wisely examining how the case stands betwixt the Lord and him in those things whereby he seeing what is like to follow vpon it hath his heart stirred vp to put something in practise 5 In hearing of the word with others and reading of it by our selues we think we haue to deale but with men because those are but outward things many men will carrie themselues cheerefully but there is nothing more tedious vnto vs without Gods speciall assistance than by meditation to call our selues to account before Gods iudgemeÌ„t seate for that which we haue heard and to deale with our hearts in good earnest for the doing or not doing of the things we haue learned and without hypocrisie to lay our hearts naked before God accusing our selues when we come short of any thing praying also for grace therein confessing our sinnes that we haue been rebuked of and crauing forgiuenes acknowledging his mercie where we haue receiued any thing and begging for the continuance of it and so to depart away either more humbled in our selues to auoide sinne more carefully or comforted in the Lord to goe on forward in weldoing more cheerefully 6 A great companie of men â—â—d euen many prosessors haue an euill opinion of meditation because hauing purposed to passe their time in mirth they feare if they should deale thus streightly with themselues least it would make them melancholike and heauy vpon which occasion they will not so much as abide to be alone nay in the companie of graue and sober men and to keepe them from thiâ— some of great place are content to maintaine Iesters c. But if we will consider the profits which come to those who vse meditation and the hurts which fall on them who vse it not we shall be easily perswaded to embrace it Commodities of meditation and hurts of the want thereof 1 IF we meditate of those generall rules which we haue heard out of the word we shall many times see more cleerely into the truth of it than he that preacheth or at least more than he expressed vnto vs. For by the spirit of God we shall be taught to applie it more particularly to our selues than he did or could doe because we are most priuie to our owne estate 2 Those that much meditate become there by the godliest men and most profitable to themselues and others because meditation so increaseth knowledge in vs as that it especially breedeth good affections and quickeneth them most being begun in vs by ouâ— affections we are carried to practise goodnesse in our selues Contrariwise they which vse not meditation cannot attaine to that knowledge which otherwise they might haue For we see that a scholler of a most excellent wit cannot attaine to great learning if he meditate not on the things read vnto him how much lesse can wee which are dull and blinde concerning spirituall things 3 Furthermore the knowledge which one gets whilest it swimmes in the braine and is not setled in the affections by meditation is but a vanishing knowledge For if persecution befall vs or if heretikes trie vs with subtill arguments or if Sathan tempt vs we shall be shaken from our former knowledge But contrariwise a setled perswasion of the heart is hardly or not at all ouercome 4 Those who omit meditation haue their knowledge for the most part grounded vpon other mens sayings and writings and they bring themselues into this bondage to belieue all to be true that their writer saith because they haue not examined it 5 Want of Meditation destroyeth the memorie and causeth men to trust altogether to their books so as if they haue time sufficient store of books they are able to speake with great admiration of the hearers and yet of the same matters can scarse speake to a priuate man tolerablie to his edification and comfort because hee hath but spoken it out of the booke and not laboured to make it his owne by Meditation that thereby hee might finde out how to applie it to his owne vse and the benefit of others Want of Meditation takes away the vse of knowledge Rules for Meditation 1 FIrst let the word be the obiect and beware of mingling it with mens deuices Psalm 1. 2. 26. 119. 99. Secondly heare reade and conferre much with reuerence and diligence else our Meditations may be erronious Psal 119. 99. The Prophet was wiser then his teachers therfore he had instructions and conference before his meditation Ioshuah and Timothie were commanded to reade before and then to meditate 2 Meditate but of one thing at once and at one time according to the olde prouerbe Hoc age 3 Though hee who is come to strength of Meditation can make his vse of all places and companies yet euen these and much more other not growne to such ripenesse must bee carefull to chuse time and place and to sequester themselues from all lets that â—ight carrie them away when they will giue themselues to earnest meditation as Iob did who whilest his sonnes were banquetting kept himselfe apart And they are to vse fasting that they may bring themselues into the presence of God and see into the depth of tâ—eir owne corruptions 4 In meditating of a point wee must first trauaile with our iudgement and affections before wee come to make vse of it in our hearts 5 Wee must know that there will neuer be sound nor abiding fruite of meditation vntill our heart be sound and sincere and dehorting others from sinne looke that wee our selues hate it 6 Before and in all wee must pray that the spirite may be giuen vs that we neither adde nor detract that wee goe not too farre nor come not too short 7 We must euer be mindefull to be thankfull vnto God when hee blesseth vs in our meditation else we shall be buffeted in our next meditation 8 Being often troubled suddenly in his deepest meditations with distractions of mind he tryed whether they were of God or not in this manner If they did either bring some euill things past into his minde to humble him or some good thing to comfort him and make him thankefull or if they did instruct him in any thing to come leauing an admonition in him to be circumspect then hee tooke them to be of God but if they drewe his minde from the things present to roue and wander after other matters hee presently suspected it and fell to prayer to be established in his present calling from whence his owne corruptions and
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
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
and for want of this order many excellent Sermons haue little effect for where iudgement by the truth is not conuinced there many exhortations fall to the ground for which cause also the holy vse of the Sabbath so little preuaileth with many in that they are not grounded with iudgement in the true knowledge of the same But before we come to the particular discourse of the reasons generally let vs consider why this commandement is in words larger in reasons fuller than any other commandement If we take a view of the whole law we may obserue how the Lord hath set downe sixe precepts in many words and foure nakedly in bare words as the 6. the 7. the 8. and the 9. why then are the first fiue commandements so apparelled with reasons and the last so dilated by a speciall amplification the other foure being so briefe and so naked Certainly the Lord and law-giuer foresaw that vnto these foure men would easily be brought to yeeld and we see how the very Heathen haue freely granted them the Philosophers haue fruitfully written of them all ciuill righteous men do earnestly maintaine them and to be briefe common honestie counteth him no man that will murther he is thought beastlike that defileth his body outward ciuilitie condemneth a theese and the common sort of men mislike a backbiter and slanderer Againe he knew in his eternall wisedome how the first fiue would neither in reason so soone be admitted nor in affection so easily embraced and therefore to meete with the subtiltie of mans nature and corruption of mans heart they are set downe more piercingly This we shall see in the first and last commandements of the second table In the first when the Lord had commanded honour to be giuen to parents he enforceth his commandement with annexing a promise of long life and why euen iudgement herein is much corrupted For many there are who granting the inconueniencie and vilenes of murther adulterie and false witnesse bearing yet denie the necessitie the excellencie of Magistracie Yea and albeit in iudgement many men yeeld to the reason thereof yet is not the equitie thereof so soone in affection embraced for experience of all ages proueth that the corrupt nature of man is most hardly brought to be subiect and these last miserable daies can witnesse the same more especially wherein men are growne to be without naturall affection Not without cause therefore is this precept fenced with reason In the last where God laieth a more precise rule straighter charge to the conscience of man than flesh and blood would willingly beare because men thinke it some rigorous dealing to haue their least affections arraigned and their secret thoughts condemned as willing to haue their thoughts not to be called into any court to hold vp their haÌ„d at the barre of iudgement he is constrained as it were by particular branches and seuerall articles to set downe the law that we might not finde some starting holes to creepe out at and to wring our selues out of the precincts of the same Yet more euidently doth this appeare in all the commandements of the first table because they are more contrarie to the iudgement of man meerely naturall although he be otherwise neuer so wise and the word of truth must only trie them for in the first commandement the reason is prefixed in the second third and fourth commaundements the reasons are annexed But here may arise this question â—o wit why the second and fourth Precepts are so amplified in words and strengthened with more reasons than anie of the other Surely herein the Lord declareth how he plainely foresaw how amongst the rest these two commandements would finde leaâ—â— entertainment and most be refused But what shall we say of the Papists Familists and Heretikes among vs in these dayes and other men also otherwise of sound iudgement which affirme that as well the second as the fourth Commandement is ceremoniall whereof the one would bring into the Church Images the other prophanenes Wherefore the Lord in his wisedome foreseeing these cauilling wits preuented their purposes so that if either they yeeld not or make resistance to the truth so manifest they oppose themselues to the knowne and open truth and so make themselues the more inexcusable Wee see to acknowledge that there is a God to honour Father and Mother to abstaine from blood not to defile our flesh not wrongfully to oppresse not to bee a notorious slanderer euery Papist and naturall man guided but by the light of reason will easilie graunt For the wonderfull order of the heauens the continuall course of the Sunne Moone and starres the outgoings of the mornings and euenings declare there is a God Reason perswadeth how the things in the world must needes be gouerned and that wee owe loue vnto him by whom they be guided Nature teacheth that mens liues must bee maintained common ciuilitie abhorreth adulterie oppression and backbiting But if yee aske how this God is to be worshipped and what times wee must sanctifie to that vse we shall see how many Countreys so many religions how many men so many deuises Thus wee see how necessarie it was that the Lorde should prouide for his owne glorie and captiuate all mans inuentions seâ—ing all these Commaundements doe most fight against the reason of man and by reason haue most beene oppugned So in the pure obseruing of these consisteth the sincere keeping of the rest of them For how shall wee knowe how to walke in pure worship with an vpright heart before the Lord how shall wee giue him the honour due vnto his glorious name how shall wee be instructed rightly and reuerently to deale with the dignitie of our brethren faithfully with their liues purely with their bodies righteously with their goods or tenderly with their credit but by those waies and rules which the Lord hath prescribed in his word and when should wee learne those rules but at such times as hee himselfe hath appointed and sanctified for that purpose Againe where these two commaundements are not rightly vnderstood there true Religion goeth to wracke For admit that wee should not carefully follow the word of God how many religions would then start vp Let this bee graunted that euery man should haue what day he would for the worship of God and then see how many dayes men would bestow on the Lord. But let vs come to the reasons whereof the first is drawne from the end of the law and is partly signified by this word remember and partly by this word sanctifie Remember the Sabbath day to sanctifie it For this word remember which is heere prefixed is set downe this word obserue in Deuteronomie wherein wee are forewarned to watch the more diligently and attend more carefully vpon this Commandement In which point wee may obserue that whereas all other commaundements are simply set downe and directly propounded this alone hath a preface prefixed which is thus
shall enter into my rest although the workes were finished from the foundation of the world 4. For hee spake in a certaine place of the seuenth day on this wise And God did rest the seuenth day from all his workes 5. And in this place againe If they shall enter into my rest 6. Seeing therefore it remaineth that some must enter thereinto and they to whom it was first preached entred not therein for vnbeleefes sake 7. Againe hee appointed in Dauid a certaine day by To day after so long a time saying as it is saide This day if yee heare his voyce harden not your hearts 8. For if Iesus had giuen them rest then would hee not after this day haue spoken of another 9. There remaineth therefore a rest to the people of God 10. For he that is entred into his rest hath also ceased from his owne workes as God did from his 11. Let vs studie therefore to enter into that rest least any man fall after the same example of disobedience Behold say they the Sabbath which Christians must obserue is to rest from sin I answere this is not proued For this was as well to the Iewes as it is to the Christians For it is said Psal. 95. To day if ye will heare his voyce 8. Harden not your heart c. This the Prophet wrote after Caleb and Ioshua had entred into Canaan whither though many entred not yet some entred so that they had euen that rest then as well as we haue now Wherefore it doth not follow because the resting from sinne is also enioyned to the Christians as a pure vse of the Sabbath therefore it taketh away the other Againe the resting of God from his workes cannot be a figure of resting from sinne no more than God his workes can be a figure of sinfull workes Now seeing the Lord here vseth an argument of proportion betweene his workes and our workes his ceasing from his workes and our ceasing from our workes because betweene the figure and the thing figured must be some proportion and resemblance I pray you what proportion is there betweene God his workes and our sinnes what analogie betwixt God his resting from his workes and our resting from sinne Againe that it cannot be here meant of the rest from sinne it is manifest because that which is here spoken is set downe to Adam Genes 2. 2. 3. at what time there was no sinne in the world and therefore no resting from sinne therefore no figure of resting from sin because all the learned herein agree that there were no figures before sinne Besides and fourthly the Apostle sheweth that this rest is meant of the kingdome of heauen For as Dauid spake this of the land of Canaan so the Apostle speaketh it of the kingdome of heauen Wherefore he concludeth Let vs studie therefore to enter into that rest where we shall not onely rest from sinne but from all our ordinarie workes of our callings where shall neither be eating nor drinking nor marying nor giuing in mariage And as the people before were threatned that for their vnbeleefe and disobedience they should not enter into the land of Canaan so we are here threatned that vnlesse we studie and striue against these things we shall not enter into the kingdome of heauen Howbeit although the Sabbath was not a figure vnto Adam of resting from sinne yet it was vnto him a signe that he should come to the kingdome of God where should neither be eating nor drinking nor marying all which seeing Adam had it is manifest that he was not in the kingdome of God as yet The Sabbath then did put him in minde that he should not alwaies be working but that he should be translated though not die for although he was created in innocencie yet not free from being translated to a better place at God his good time but as the Apostle saith he should haue been changed as were Enâ—ch and Eliah though after a more excellent manner We haue now the Lords day which assureth vs that as now by faith and hope we enioy the life to come so hereafter these two ceasing we shall more fully and perfectly enioy the same and as our Sacraments purely vsed shew a thing not to come but alreadie past so this day truly kept is a resemblance of a thing not past but to come For as on this day from the morning to euening we praise God if we keepe the day holie and yet withdrawne and interrupted with many by-thoughts and secret distractions so in heauen being freed from worldly carnall fearefull and manifold affections and troubles we shall more continually praise the Lord. What is then the alluding of this word rest This it is As God rested from his workes after he had made the world so we must rest from our workes What from the workes of sinne no from the workes of our callings and consequently from the workes of sinne much more So the analogie betwixt the Lord his rest and ours teacheth vs that we must rest from our ordinarie workes and this rest putteth vs in minde of that continuall Sabbath wherein when we cease from working eating drinking sleeping marying and all such workes as we are subiect vnto with corruption then also shall we vndoubtedly cease from sinne which kinde of rest in fulnes we must not looke for in this life This is a generall rule in Diuinitie to be obserued that of one place of Scripture there is but one naturall and proper sense although by consequence searching out the contraries the causes the effects and such like other things may be also gathered out of it If the words be more proper and naturall the sense is more proper and naturall if the words be borrowed and metaphoricall then is the sense borrowed and metaphoricall Now allusions are not so much for the proofe confirmation of the matter as for the amplifying and illustrating of the same For example 2. Corinth 13. 1. the Apostle saith This is the third time I come vnto you Where we must vnderstand how the Apostle had been with them once in bodily presence and twice wrote vnto them and yet he saith this is the third time I come vnto you He alludeth then to this as yee see O Corinthians in the law that two or three witnesses were sufficient to confirme the good and condemne the euill so I haue beene with you thrice which is sufficient to confirme the faith of the godly to leaue the vngodly without excuse Againe Rom. 10. 18. we reade But I demaund Haue they not heard No doubt their sound went throughout all the earth and their words into the ends of the world Here we see the Apostle alludeth to that Psal. 19. 4. which is meant of the day and the night This is then the allusion As the day and the night spread ouer the whole world so the Apostles were sent to preach ouer the whole world Againe Galat. 4. Paul alludeth
not so doe for the great ignorance carnall securitie of people For the administration of Baptisme although there be no expresse places of the scriptures shewing the practise of it on this day yet there are many good reasons agreeable to the word which will proue the same First we know Circumcision was vsed on that day therefore Baptisme which is come into the place of Circumcision is to be vsed on the Sabbath day Againe Baptisme is a publike action of faith wherby a member is to be receiued into the Church and therefore the prayers of the whole congregation ought to be made for it all must be hereby put in minde of the benefits which they haue reaped by Baptisme and so make a double profit of their presence hereat Now seeing old and young men women masters and seruants fathers and children cannot so generally conueniently meet on the weeke daies by reason of their callings as they can on the Lords day their busines set apart it seemeth by good reason that the Sabbath is the fittest day for this Sacrament Againe if the Lord in his infinite wisedome and goodnes commanded Circumcision to be vsed on the eight day both for the auoyding of superstition if any tied the grace of God to the outward signe as also for a sufficient time wherin the children might gather some strength to the cutting off of their flesh why were it not a thing requisite that Baptisme should be deferred to the Lords day both for the remouing of their superstitious opinion who think the childrē dying vnbaptized to be but damned and also for the better enabling of the child to be dipped in the water according to the ancient maner and pure nature of Baptisme Wherefore for these causes Baptisme cannot be denied to be a publike dutie of the Sabbath Cōcerning priuate exercises on the Sabbath they are either going before the publike or following after or comming betweene The duties going before are either in examining our selues or stirring vp of our selues The examination of our selues consisteth partly in surueying our estate past and partly in considering of our present condition in surueying our estate past we are to call to minde either what sinnes the weeke before we haue committed to the more humbling of our selues in prayer or we must remēber what graces of God in our soules what benefits of God on our selues or in our friends we haue receiued to the better prouoking of our selues to thanksgiuing in considering of our present condition we are to examine how we stand affected whatmeasure of faith repentance and godlines is in vs if there be any special want or occasion of publike prayer we must craue the prayer of the Pastor and congregation if any peculiar cause of a solemne thanksgiuing be offered we must giue the Preacher and people word of it as also if there be occasion of some want we are to pray for the Minister that his mouth may be opened to make some happy and holy supply by the word of it How requisite this examination is our ciuill practises may declare We see worldly thriuing men if not euery day yet at the least once in the weeke they search their bookes cast their accounts conferre with their gaine their expences make euen reckonings whereby they may see whether they haue gained or whether they haue lost whether they are before hand or come short and shall not we much more if not once a day which were expedient yet once in the weeke at the least call our selues to a reckoning examining what hath gone from vs what hath come towards vs how we haue gone forward in godly proceedings or how we haue gone backward that if we haue holy increases we may giue thankes and glorie to God if we come short we must humble our selues and endeuour the weeke following to trauaile with our selues the more earnestly to recouer our former losse This examination had we are further to stirre vp our selues before we come to the publike exercises This consisteth in reading meditating and praying whereby we may prouoke a spirituall appetite the more hungerly desirously and louingly to resort to the congregation How necessarie this is the long and wofull experience of non-proficients in the schoole of Christ doth lamentably shew For what is the cause why in the prayers of the Church we so little profit What causeth the word to be of so small power with vs whereof commeth it that the Sacraments are of such slender account with vs Is it not because we draw neere to the Lord with vncatechised hearts and vncircumcised eares without prepared affections and vnschooled senses so that we come vnto and depart from the house of God with no more profit than we get at stage-plaies where delighting our eyes and eares for a while with the view of the pageants afterward we vainely depart If we at any time are to entertaine some speciall friend or stately guestes it is ciuilitie to auoide all things noysome and to procure all things handsome in our houses and shall we not thinke it Christianitie at such times as the Lord hath made speciall promise to visit vs and to become our friendly guest to purge the loathsome affections of the heart dispose our soules in some holy order for his entertainement Are we so diligent to present our selues on the Sabbath in our best attire because then we shall come before the whole congregation and shall we be negligent to attire our soules seeing we are to appeare before God and his Angels Doe we outwardly professe this day to be a more solemne time than any other day of the weeke and shall we in inward practise denie the same Wherefore in this holy preparing of our selues we are to imitate the wisedome of worldly men who hauing a suite to the Prince or some noble personage which hath not that happie successe and issue which was hoped for by and by beginne to call themselues to account to consider with themselues in what circumstance they failed whereby lesse circumspectly and lesse aduisedly they attempted their enterprise accusing themselues of folly and vnconsiderate dealing in their cause whereby a◠wofull experience teacheth them their request fell to the ground Vnto these men herein we must not be vnlike when in dealing with the Lord we profit not so much by hearing reading praying or any other publike exercise as we should neither must we sticke to reason with our selues and to contemne our selues as faultie either in omitting something to be done or committing something to be vndone before we addresse our selues to our publike duties Now that this examining and stirring vp of our selues may the better be done it is requisite contrarie to the long and loathsome practise of the most part of men that we rise earely on the Sabbath day We see young men will rise earely to resort to matiages to feastings to goe a maying to ringing
of bels or such like vanities the Papists will breake their sleep that more timely they may haue their Masses popish practises the here tikes also to attend on their vaine reuelations will recouer sometime by early rising all which are to our shame that for holy heauenly exercises to serue the Lord in spirit and truth will redeeme no time whereby the Lord his Sabbath may be the better sanctified but on the contrary by bathing our bodies in our beds on that day more than on any other as perswading our selues too great a libertie therein we make it a day of our rest and not of the Lords rest The Israelites are said to haue risen very early to their idolatrie the Prophets are reported to haue stretched out their haÌ„ds betimes in the morning Wherefore for shame of the one for the imitating of the other let vs stirre vp our selues more early on the Lord his day as making the Sabbath our delight Esay 58. wherby we may be no lesse carefull to bestow the first fruits of the day and the sweetnes of the morning in the pure seruice of God than Idolaters in their Idolatrie young men in their vanities wordly men in their couetousnes here tikes in their heresies vse to do If we thus shall examine our selues in our sins committed gifts of God receiued if we shall humble our selues for the one and be thank full for the other if we shall suruay our wants pray for our pastors prepare out selues and vse all these exercises in wisedome and rising early vnlesse vpon some speciall cause or weaknes which requireth rather our wholy keeping of our beds than our vprising let the experience of the after fruits and good increases of the publike exercises speake and let triall report if the word be not more precious our prayers more powerfull our receiuing of the Sacraments more effectuall more profitable vnto vs. Now concerning those exercises which follow after or come betweene those publike meanes they are either for the increase of faith and repentance to make the publike means more profitable to vs or the exercises of loue whereby we may shew some fruit of the other The exercises of faith and repentance are reading comparing of things heard examining and applying them to our selues praying thankesgiuing and meditating First I say after our publike hearing we must priuately giue our selues to reading of those things especially which when we heard we did not sufficiently vnderstand also to the comparing of place with place according as they were alleaged to the better triall of the doctrine receiued and more establishing of our faith therein To this end we must vse priuate prayer for a sound iudgement pure affections that the Lord would vouchsafe to worke that vpon our affections which in iudgement we haue receiued Neither must we forget to be thankfull in praising of God singing of Psalmes for those things whereby we either see our knowledge to be bettered or our coÌ„science touched To these we must ioyne meditation either about the means of our saluation or about the works of God vpon the meanes as in accounting with ourselues what things being read preached chiefly did touch and concerne vs what speciall feelings comforts the Lord gaue vs in our prayers what increase of faith in God his promises and of repentance in purposing a new life we had in the Sacraments that thus we may make a priuate and peculiar vse of the publike and generall means About the workes of God partly concerning those properties which are in himselfe as his mercy iustice wisedome trueth power prouidence partly concerning his creatures and workes of his hands wherein he hath left certaine impressions and qualities necessarie for our vse profitable for our instruction For the former the practise of the Prophet and dutie of all good professors Psal. 92. doth sufficiently shew that it is one speciall worke of the Sabbath to commend declare the kindnes of the Lord to reioyce in the works of his hands to praise his truth and to shew forth his righteousnes In which Psalme the man of God protesteth that the works of God are only glorious to the godly and how the vnwise and wicked men cannot consider of God his workes nor discerne his iudgements because they measure the condition of men by their present estate not looking either how God hath dealt before nor considering how that though the faithfull seeme to wither and to be cut downe by the wicked yet they shall grow againe and flourish in the Church of God as the cedars doe in mount Lebanon Now as with the exercise of the word we haue the Sacraments to strengthen our faith so with the meditating of the workes of God we are to strengthen our selues with the beholding of God his creatures as the heauens and the scope beautie and continuall course thereof and the earth which should haue been all as pleasant as the garden of Eden if Adam had continued in his innocencie whose worke as it was by the light of nature to view the creatures of God so also is it our worke by the light of Gods grace and holy spirit to doe the same To this ende the Propheticall king Psal. 19. setteth downe the exquisite workemanship proportion and ornaments of the heauens saying The heauens declare the glory of God and the firmamènt sheweth the works of his hands 2. Day vnto day vttereth the same and night vnto night teacheth knowledge 3. There is no speech nor language where their voice is not heard 4. Their line is gone forth through all the earth and their words into the ends of the world in them hath hee set a tabernacle for the Sunne 5. Which commeth forth as a bridegrome out of his chamber and reioyceth like a mighty man to run his race 6. His going out is from the ende of the heauen and his compasse is vnto the endes of the same and none is hid from the heat thereof The Prophet Esay chap. 1. 2. 3. saith Heare O heauens and hearken O earth c. The oxe knoweth his owner and the asse his masters crib but Israel hath not knowne my people hath not vnderstanding In which place we are schooled of insensible creatures how we should doe our dutie vnto God Wherefore it is good to consider how in sixe daies we haue had our â—east obedient vnto vs and how disobedient we are to the Lord. O God how haue thy creatures attended on vs when we speake to them they heard vs when wee did whip them they followed vs in al our busines they attended on vs and yet we haue not listened to the calling vs by the word wee haue not profited by thy chastisements nor attended vpon thy commandements The stork saith the Lord by Ieremiah the prophet knoweth his time but my people knoweth not me And experience may make vs blush to see how the birds against the stormy winter may
this yet by right of proportion a most reuerent respect should be had thereof therefore we ought to yeeld vnto it As for example thus we are to thinke that if it be eating of the Pascall Lambe which seale coÌ„pared with this seale in the Gospel there is no comparison indeed they were some daies before prepared the same regard of reuerence should be had of vs in the participation of the Lords table so reasoning from the lesse to the greater from the Law to the Gospel from the passeouer to the Supper it may be an argument vnto vs to prepare our selues thereunto We need not stand long on this comparison seeing a thing of lesse account I meane the shew-bread would not be giuen to Dauid without some stipulation that is without he were in some respects made fit to receiue it so that here we are gone a degree lower But if we will go yet lower than this come to the Arke it selfe and see how he handled Vzzah who put his vnprepared hands to the Ark for which the Lord was so mightily displeased that he slew him for it Nay which is more if we shall come downe to the very ground of Gods presence where Moses could not appeare vntill his shooes were off nay if we go to the snuffers and pannes and candlestickes which none could meddle withall without sanctification we may rise now vpward as before we came downe and we may reason from these small things to the Arke and from the Arke to the shew-bread and from the shew-bread to the Passeouer from the Passeouer to the thing we haue in hand to learne an argument of preparation And if Ioseph of Arimathea and others of the godly men and women which were with him committing the body of Christ to the graue would wrap it not only in a cleane cloth nor in euery kind of linnen but in a cleane syndon which is a very fine linnen then what reuerence are we to vse in taking not the dead body but the liuing body yea the glorified body of the Lord in heauen But if the Lord take vs a degree lower and leaue his owne presence to perswade vs and shall come to our owne priuate practise if we put not our owne commoâ— meate our prophane meate for so I thinke I may call it and worse too in respect of that holy mysterie into an vnwashen platter nor a drop of drinke into a cup vncleansed then he that shall put the things exhibiting the very body of Christ into an vnprepared heart and vnsanctified soule shall be most guiltie of that iudgement which is pronounced for him that is He is guiltie of the body and blood of Christ yea as our Sauiour Christ and the Prophets complaine that men are too skilfull in skie poynts and in humane statutes to take the best aduantage they can but the matters of the law are strange vnto them so may he complaine that this is vile meate and which he himselfe saith is after cast into the draught receiueth such estimation at our hands that we prepare so diligently the very instruments of them yet when we come to sanctified things we shew our selues as carelesse in them as in the knowledge of his commandements Thus then we see how in these respects the Lord may require due reuerence in regard of the things pertaining to him comparing them especially with the care that we haue in our owne things Now to set the presence of God aside and to looke to our owne profit as before we put apart our owne profit to consider of so great a presence the fruite is great and so great that the writers of the Primitiue Church haue coÌ„pared the mysterie of the Supper to the tree of life which was in Paradise and the abuse of this mysterie vnto the vnlawfull eating of that tree because I say they doe make Christ that tree of life so that who so eateth of Christ shall eate of life And to the profit if to the faith of the toucher the very hemme of the garment of Christ did affoord such a benefit as the healing of so grieuous a sicknes then we may rise to consider the profit which the touching nay which more is the receiuing of the body and blood of Christ doth bring vs setting the faith equall in both it is like that this exceedeth the other by many degrees and yet few I doubt receiue the fruite of this woman We come then now to say that all these profits are lost without preparation and as one of the Fathers saith they that come vnprepared find not Christ that is the body of Christ but with Iohn they light vpoÌ„ the napkin or the clothes of Christ wherin he was wrapped so little fruit they haue that come vnprepared The reason is as Aggeus saith that if a man be polluted and touch an holy thing it is certaine the thing that is holie becommeth polluted too and vnlesse he be holie that commeth to the holy thing the thing hallowed doth him no good So that hee that commeth to these holy things vnprepared shall turne the nature of them to himselfe it shal be vnto him as it fareth with them that take Physicke if a purgation taken to purge choler doe not worke purge the choler beside the losse of the benefit it turneth into a worse choler and the humor is not onely not lessened but much encreased So if your minde remaine polluted and vnprepared those things in the Sacrament besides your not profiting by them which is to be wished make vs far worse then we were before for our vnworthy receiuing of them bring either temporall or eternall iudgements vpon vs. Therfore for this cause in the Leiturgies of the Primitiue Church the first word was a proclamation of holy things to wit that here are Sanctasanctis that is holy things for holie men But is this losse allâ—no there is losse of other things there is I say a punishment ioyned with the losse for it is not as in outward things if that your enterprise take not effect it is but the losse of so much labour but here is purchased an vnspeakable punishment which the Apostle after specifieth that wee eate and drinke iudgement to our selues according to the proportion of the fault as either for neglect of the meane in which manner Moses offending for not circumcising his sonne was corrected or else for contempt of it and then are we not acquitted from condemnation wee are in danger to be with Iudas in the full and entire possession of the diuell So then in both these respects iointly now considered both in respect of the reuerence of God himselfe and in regarde of the profit that wee shall surely haue it shal be good for vs duely to prepare our selues knowing as it is 2. Chroâ— 20. that the want of successe in things of the Church dependeth on the want of
to leade such a strict life they will haue other men liue like Angels and they themselues like Deuils Some more effectuall notes and of more common vse than these are set downe Matth. 23. But some may say and gather hereupon If it be a grosse hypocrisie to reprehend I will not deale with it at all and these are either fearfull or wickedly subtile and they are worse than the other Wee must not mislike the doing of an hypocrite further than God misliketh his misliking must bee our rule and hee blameth him not for the outside but for the inside A reprehension is good but in him it is ill accidentally as the best things in the Gospell may be The Pharisies were reprehenders and our righteousnesse must exceede theirs that is comprehend theirs and more Augustine saith well Sheepe may not therefore cast away their skinnes because wolues sometimes are coated with them Euery outward thing in their hypocrisie was good making of Proselytes keeping Saints memories and hee that hateth them for their abuse shall prooue himselfe a foole in the end Another kinde of men may conclude and thinke that those that are such open offenders and riotous not to be hypocrites and it is all they can boast of I am no hypocrite But we know that he is a singular hypocrite by Christs owne testimony that hath a beame in his eye Surely they are of the brotherhood of hypocrites Esay chap. 9. speaking of young men of wilde youths saith they are all hypocrites Iustine saith Euery euill man is an hypocrite more or lesse none is worse than such And yet if a man should see him in a mantle and heare him to pronounce Iehouah in sixe lines seuen times hee would thinke well of him he being darknesse turneth himselfe into an Angell of light and as hee is an hypocrite himselfe so is his crue The flesh shee complaines she is very weake and cannot rise and the spirits are dull they cannot studie But Dauid omitting his spirituall watch fell seuen times worse than hee did before The world is an hypocrite you may see by the tares which all good writers expound hypocrites that there be bundles of hypocrites though few beare the name Christ saith in the Gospell Hypocrites Esay prophecied well of you you come neere me with your lips c. Of these there be many bundles such are all they as will not goe one inch further in doing their duties thaÌ„ the precepts of men A man might marueile at Saint Paul that he called some the circumcised of God and the Israel of God as though there were any other Israel or circumcision there are indeed the circumcised of Parliaments and the Israelites of Princes Many there are who if Iosias his statutes were abrogated would bee readie to take the statutes of Omry There is another kinde of hypocrites called Heretikes as the Nouatians Anabaptists Familists The worst kind are those in the Church which open well vntil they haue a morsell cast into their mouthes Diuers colour their hypocrisie vnder the cloake of affected popularitie as Absolom The cast of hypocrites is to ioyne to great men that if they make a scape they may not bee medled withall Secondly they will ioyne themselues to good men and if that cloake will not serue they flie to statutes as in Daniel and last of all to the cloake of religion as Pilate to Christ I adiure thee by the liuing God and as the sonnes of Iacob did to the Sichemites they gate them to circumcise them that they might kill them There is a kinde of dissemblers that thinke it but hypocrisie to take vpon one the dutie of admonishing and they say of themselues that they are not cleane fingred but cleane hearted and that they are glorious within for all that the world seeth But Iames saith they must be cleane fingred too One saith to Augustine It sufficeth mee that I haue a pure conscience or that I haue a good conscience Augustine answereth Let not that content thee but remember the words of Christ also Let your light so shine before men that they seeing your good workes may glorifie your heauenly father Matth. 5. This is certaine saith hee if there be a beame in thine eye there is a whole stacke in thine heart How comes it to passe then that they that are more carefull than the rest are called hypocrites Christ indeede might call the Pharisies so for hee knew their thoughts but no Prophet euer called any hypocrite that had not a beame in his eye But this is the pestilent practise of the Diuell to vexe the children of God with that sinne which they cannot with any outward witnesses or compurgators so wel discharge themselues of being a sinne in the heart If a man be accused of adulterie hee might shew the contrarie by circumstance of time and place and so acquite himselfe but for this sinne no oth will serue for then hee is thought to be greater hypocrite Giue me all the Saints saith Augustine and say to them and see how they can discharge themselues Then the matter is this two things are required in a Christian which God giueth Iob that we be both straight without and sound within FINIS A TREATISE OF ANGER MOses in the twelfth of Numbers is coÌ„mended for the meekest man vpon the earth yet Exod 32. 19. he is said to be angrie and also is commended for it and his anger is allowed where wee learne that euery anger is not forbidden in the word of God but that only which is either without or not for a â—ust cause and which is not measured by the word For anger is in vs as other qualities of the minde are that is if it be ruled by our corruption it is euill and is forbidden in the word as a worke of the flesh but if by Gods good Spirit it be sanctified and ruled by Gods word it is a dutie commanded and we ought to bring it â—oorth as a fruit of the Spirit And many of Gods seruants in the Scriptures being angry for good causes and obseruing measure are commended for it whose examples in the like causes we ought to follow That we may therefore know spirituall and Christian anger from fleshly carnall anger and that we may discerne the workes of Gods Spirit in vs from the corrupted workes of our flesh it shall be profitable by some notes to make a difference betweene them that so they may both be knowne The first note or difference betweene these two kindes of anger is this If wee can patiently swallow vp and ouercome iniuries and faults committed against our selues yet in the cause of the Lord we can be very hot earnest and iealous this is a good signe that our anger proceedeth from the Spirit of God within vs. But contrariwise men in their owne causes and quarrels and when the iniurie is done to them will be very hot and angry and marueilously
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
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
wold be too long to tel of Gedeō Baruch Sampson Iepthah Dauid Asa Iehosaphat Ezechia who through faith obtained the promises subdued kingdomes escaped the edge of the sword of weake were made strong waxed valiant in battel turned to flight the armies of aliāts of some of which it is pressed that they did these things by faith helped by prayer and fasting and of the most part of the other it may bewel vnderstood Seeing we are compassed about with such a cloud of witnesses shal we be so bewitched as to dreame of the like victories without the like faith or to imagine of the like faith without vsing of the like meanes But it may be some will obiect that this exercise of humiliation weakeneth the hearts of true subiects and incourageth the enemies this was of old slanderously obiected to Ieremie by the vnbeleeuing and carnall Princes who would yet seeme to be wise politikes I haue heard indeed of the Arch atheist Machiauel that writeth of the Religion of Christians that it being practised in truth doth weaken their hands making them cowards and emboldeneth their enemies against thē although there be no doubt many that think so yet neuer haue I heard godly or wise men say so Neither doth this kind of humiliatiō lift vp our enemies the Papists at home or abroad but their owne proud hearts malicious attempts against Gods people by both which seeing that pride will haue a fall and before glorie goeth humility we may assure vs the rather of the victorie hauing so many promises in Gods word for the same confirmed with so many examples In the stead of many in the Psal. 119. this promise shall suffice They draw neere that follow after malice and are farre from the law thou art neere O Lord for all thy words are true The terrible iudgements of God against the pride of Moab and other Nations who conspiring together against the people of God at the last were made their owne executioners and the great destruction of blasphemous Senacherib his hoste Ezekiah king of Iudah being set free from the siege both these being wrought by publike and priuate fasting doe most euidently confirme the same which examples may serue for vs to look after others which are many in number True it is indeed that the great security with the floods of our sinnes flowing ouer the banks in euery place haue hitherto reioyced our enemies heart and if once they arme themselues with Gods wrath which the Lord turne away for Christs sake then will they certainly fray vs which to preuent all meanes will not helpe vs vnlesse in fasting weeping and mourning we rent our hearts though not our garments vnfainedly acknowledging our sinnes trembling at his iudgement that so we may turne vnto God with our whole hearts by repentance by faith beleeuing him to be gratious and mercifull slow to wrath and of great goodnesse And this doing we may assure our selues that the terrour of the Lord shall be stricken out of our hearts and the spirit of gladnes and power shall bee powred vpon vs and through faith helped by prayer and fasting shall we doe valiantly Thus the spirit of God moued Ioel the Prophet to threaten the people of his time liuing vnder a prosperous Raigne vnto whom this obiection might as iustly haue been made as against the exercise and a great deale more because his Fast was more general his threatnings more fearefull his descriptions of their dangers more terrible Againe some may obiect that fasting is an exercise of sinners what shall we say then shall the hypocrisie of man make the appointment of God of none effect yea was it not therefore appointed that he which commeth hither of custome may yet goe away with conscience may he not being reproued and rebuked in his owne soule and seeing his hypocrisie laid open labour from thenceforth to approue himselfe or at the least be without excuse against the day of the Lord. May there not be also at this exercise some that come in trueth and in the feare of God whom God will accept is it meet that these children of God should be bereft of the vse thereof for the abuse of the wicked Moreouer we are to be circumspect that we require not a daily fast for as in Physicke it is a thing most absurd to prescribe a continual vse of violent vacuation seldome of ordinarie foode euen so it is as absurd diuinitie to say it is sufficient that preaching bee vsed at sundrie times in sundrie places and that fasting should be daily vsed when as the ministerie of the word of God is as often to be vsed as milke for babes to be nourished or as meat for strong men to grow vp to the fulnes of the age of Christ fasting is to be admitted but as letting of blood or purging some corrupt humour when some great cause vrgeth the same We lament the want of diligent Preaching which some without a continuall course wherof thinke to be sufficient A Christian heart may appeale to Gods blessed word the true iudge of all them that are teachable but the iudge of all euen of the froward in the last day yea we may appeale to the great inquest of all Gods children which know their owne sinnes yea to the experience of twentie * yeeres which is a witnes so sufficient that no exception can bee made against it whether to worke all and euery point of that knowledge with a care to practise it in any sufficient measure in al places so few Sermons so little preaching in most places be not very insufficiēt The Law saith that the mouthes of the Priests should alwaies keepe knowledge both that they might teach the people by publike doctrine and exhortation and that the people might require of them by priuate conference The Prophets are commanded to crie and not to cease and the Lord is saide by their Ministrie to rise vp earely and to stretch forth his hand all the day long and the Kingdome of God is like to the father of an house that bringeth forth of his treasurie things new and old for the daily food of the family What is this that euery true Minister is charged with as he wil answere it before the iudgement seate of Iesus Christ to preach the word in season and out of season Surely once in a quarter and once in a moneth may soone seeme to be out of season or scarse in season But sure I am that twice on the Sabbath if Gods word be the iudge can be termed no more but in season and to preach longer and oftner on the fasting dayes may not be called in the Apostle his sense out of season Now to fast euery day were more than the Pharisies did who fasted but twice in the weeke if we will be counted the sonnes of Patriarches and Prophets and the disciples of the Apostles to take that liberty of Gods creatures that they did why
farre on the other hand doe we vtterly and simply refuse all orders of the Church although sometime there be no expresse word but if by consequence if by cause or effect wee can finde it agreeable or not repugnant to the word after triall had with the holy scriptures wee will receiue it thus to make the word the touchstone the heretikes will not agree Besides as in all other artes it is requisite that whosoeuer will attaine sound knowledge of them hee must credit their principles for otherwise as the verie heathen saw there is no farther dealing in the learning of them so we haue certaine generall truthes and rudiments whereby we traine vp new commers to Christ and trie both old and yong by them which thing our heretikes will not admit We hold then certaine generall rules of the power prouidence and wisedome of God of our redemption and saluation by Iesus Christ of our effectuall sanctification of the forgiuenes of our sinnes of the hope of the glorious resurrection and of a better life of obedience prayer discipline and holy conuersation in despite of all heretikes against which though they dispute declame raile and write wee will neuer leese the hold Secondly which is a thing vnto these men vnacquainted we vse to marke the scope and drift of the writer we compare the things that goe before with the things that follow after wee conferre one place with another the olde Testament with the new the allegories with the plaine speeches we see a perfit harmonie in the scriptures wee refuse all dissenting and disagreeing doctrine to the scriptures all which neither Turke Papist nor Familist will doe and therefore we haue the trueth in these last dayes which neither Mahomet Bishop of Rome nor H. N haue and therefore we will not be iudged by their reuelations traditions and dreames but by the scriptures whereby we iudge them and in this sense we say the last dayes or fulnes of time because we haue the trueth But yet the villanoust wretches which heape vp to the brimme the measure of their sins will not also stick to say with vs that these are the last dayes that is as they interpret it who so cōmeth into the house of loue and is illuminated is now risen againe and hath heard the last trumpe and is become of an Angelicall nature needing no eating drinking or marrying after the manner of men and these are our ranging rogues who will tye themselues to no calling but liue as they thinke in the resurrection See how needefull it is to vnderstand this phrase aright of the last dayes We call not them the last dayes in respect that no further time shall be but in respect hereof that these dayes shall not be ended vntill Christ come and giue vp the kingdome to God the Father and as these last dayes were begun at his first comming in humilitie in the fleshe so they shall ende at his last comming in glorie to iudgement It followeth in our text In the last dayes saith God All the Scriptures are worthie to bee heard because they proceed from God and not from man although man may be the pen of the holy Ghost Wherefore it is said 2. Pet. 1. 20. 21. First knowe this that no prophecie in Scripture is of priuate motion For the prophecie came not in old time by the will of man but holy men of God spake as they were moued by the holy Ghost The Prophets wholy to disauthorise themselues in all their waightie embassages vse to say Thus saith the Lord of hosts Thus saith the Lord the holy one and such like whereby they would purchase the greater credit whilest they remoue the imagination of men from all dreaming of mans doing and set their faith a worke in acknowledging it to proceede from God Wherefore wee must so heare the word as though we heard God himselfe speaking to vs yea as though we either went vp to heauen or God came downe to vs. Likewise whether we reade heare or meditate priuately we must still thinke our selues in the presence of God who narrowly watcheth ouer the pure vse of his holy word remembring that holy speech of Cornelius Act. 10. vers 33. vnto Peter the Apostle Now are we all here present before God to heare all things commanded thee of God It is also said in that exhortation to the Church to praise God Psal. 95. vers 2. Let vs come before his face with praise c. This is that which will humble vs when we know that we come before God and his Angels whose presence is described Ezek. 1. and therefore the Apostle 1. Cor. 11. 10. to moue the womē of Cor. the more telleth thē that they are in the presence of the Angels This meditation breedeth religion in hearing without which whilest we behold a man speaking as of himselfe and by himselfe alone we are neuer moued threatē he promise he menace he comfort he exhort he reproue he neuer so much No we cānot throughly be wrought vpon vntil we can say Surely it is the Lord speaketh to vs it is the word of the most high God vttered by man wee will not receiue it as the doctrine of men but of God either as the doctrine to saue our soules or to cōfound vs it is the mightie power of saluation if wee beleeue it is a mightie power to cast vs downe to the hels if we doe not beleeue It is the word of God that moueth not the word of man For if a man were a Turke how should he moue a Papist or how should a Papist moue a Turke If he take away Mahomets dreames from the Turke or the Fathers traditions from the Papist or the eight man his reuelations from the Familist and vrgethem with the word they are gone so that it is the onely word of God maugre the head of the deuill that vnblindfoldeth all their errors and is able to moue them and conuert so many of them to the trueth as God will haue saued Thus we see what the perswasion of God his presence and the authoritie of his word worketh in vs. Now before we goe into the other particulars let vs by the way consider somewhat of the reason here vsed Before he vsed a reason of probabilitie from the circumstance of the time now he commeth to a reason of necessitie because neuer drunken men could speake the wonderfull things of the Spirit This argument is drawne from contraries men full of drinke cannot so shew foorth the workes of God men thus endued with God his spirit cannot bee drunken On this manner Paul thus reasoneth Ephes. 5. 18. Be not drunke with wine wherein is excesse but be filled with the Spirit As if hee should say if ye be filled with wine there is excesse if ye labour of excesse of wine surely you cānot haue the Spirit Christ also vseth this argument No man can serue two masters c. If a man wholy giue ouer himselfe to God he cannot
make conscience of sinne being knowne the Lord visiteth vs with priuate and publike meanes that as the wicked shall be without all hope ease or end tormented in hell so these in mercie and measure should haue their hearts broken which because they would not doe by the louing inuocating and inuiting of them by the Lord therfore it is done by some crosses Secondly it respecteth the regenerate either to continue them in their good estate or to keepe them from some grosse sins For God his children doe sometime fall and alwaies may fall if God keep them not Because Dauid and Manasses had sinned God sent them the crosse that they might not forget him Now because the same may be in vs if the Lord will powre out his wrath vpon the wicked surely he will not suffer his owne children to be vncontrolled We must not then as some are wont to doe say Did not Dauid sinne make ye so much at me was not Dauid a great sinner and yet saued It were well indeed if we would binde Dauids sinne with Dauid his repentance or if we consider how the Sunne was turned into darkenes the Moone into blood in his kingdome if we shall see the pillars of Gods iudgements and vapours of God his wrath against him among his owne how his sonnes rebelled they that would be Counsellers became traitors and how the wicked caitifes insulted ouer him we would surely know that it did little helpe vs to reckon vp Dauid his sinning This doth God to sow the lips of the wicked that they should not say that God doth spare and punisheth not sinne in his and that they should not dreame of escape when his owne seruants are so punished And although God his children presently fall not but are readie to fall he wrappeth them often in the crosses of the wicked not so much to punish any sinne present but to preuent in them some sinne to come that thereby taking away the occasion of sinning he might humble them before they fall Againe albeit they be not subiect to grosse sins yet because they are oft puft vp with priuie pride dead vnmercifull dull forsaking their first loue sometime neither hot nor cold luke warme without zeale briefly in that they are not as God his children should be or as they themselues sometimes and before haue been the Lord in wisedome correcteth these wants and infirmities that from infirmities they should not burst out into enormities from sinning of ignorance they should not sin against conscience and from secret sinnes that they commit not presumptuous sinnes For this cause Reuel 3. the Lord sent plagues on the Church of Laodicea not so much for grosse and notorious sinnes but because they were not humbled and zealous enough but such as might more easily haue fallen into deeper enormities hereafter If men vse to trie gold seuē times in the furnace not for any masse of drosse in it but to proue it how much more had the Lord neede to trie our faith although we be not giuen to any great and notable crime For as there may be two vses in the trying of gold the one to purge it from drosse the other to fine it the more so there are two vses of corrections the one to punish sinne the other to trie their faith And although the Lord more principally doth not punish sinne but rather secondarily chiefly trying the patience of his children yet when men cannot accuse vs neither we can accuse our selues yet the Lord will purge vs from some secret corruption which may breede a sinne in time to come And hereupon it commeth that priuie pride secret selfe-loue close couetousnes hidden hypocrisie and such like are counted sinnes of God his children though of worldlings they be thought good vertues But some will say Is this the truth ye sticke to Is this the Gospell which ye professe See what hurliburlies see how many opinions there are what a companie of religions are start vp see what denying of the faith what grosse sinnes are sprung vp see what deaths plagues and warres are accompanied with it Surely it seemeth that this is not the Gospel Before all things were in better case no such disturbance in religion no such noise of notorious sinnes no such turmoilings on euery side all things were at good quiet but now we haue more troubles than euer in former times were heard of The wicked do not onely breake their neckes at this blocke but God his owne children haue daungerously stumbled at it For when Iob Dauid Ieremiah without God his spirit beheld the prosperitie of the wicked and the aduersitie of the godly they confessed their feete had almost slipped sauing that they durst not condemne the generation of God his children To remedy this the holy Ghost saith that when the graces of God doe most appeare then will the Lord send greatest iudgements for the contempt of his Gospell in the wicked and for the neglect of it in the godly Now this is foretold that we might not be offended when it commeth this vse doth Christ teach vs to make of it These things haue I told you before that when they come to passe c. For to God his children being but babes in Christ this is a great temptation And to come to our daies Doth it not trouble men much that there be so many vnlearned Ministers of learned Ministers that there be so many vngodly men that they see such oppressing Magistrates such rebellious people such carelesse gouernours that there is such an height of subtiltie in couering and cloaking sin where is most knowledge such running to sinne where is most preaching and where the Gospell is receiued that there should be such sects and heresies when they shall see the Papists readie to outface the Gospell what may a man do now or how may he stay himselfe if the Lord should leaue him Surely God hath foretold it Euen as the Sunne then shining bright the Moone giuing light the cleere aire are tokens of God his loue so much more the word and as these being darkened obscured shew God his wrath so the word obscured doth testifie his wrath much more Yea if dearths plagues famine or such like come we must be forewarned of them And our Sauiour Christ when men asked him signes he told them of many and Mat. 24. that there should be such wonders in the heauens in the earth and in the seas that euen the very elect should be confounded almost Now if Christ had not forewarned these things in the equitie of his iudgement we might indeed haue had some occasion of offence And for this cause our Sauiour Christ saith Matth. 11. Blessed are they that are not offended in me because such confusions shall be that men will be readie to lay the cause of these things on the Gospell and on the word and therefore blessed are they that are forewarned of these things and know why they come If the Iewes would not
heart that hauing it thou hast all things and if thou want it yet in greatest abundance thou hast nothing Againe if thou haue it no manner of misery can make thee miserable and if thou haue it not in greatest felicitie thou art most miserable But the Israelites deat hereafter a cleane contrarie manner for the want of bread here in the wildernesse being put for their bodies did make them to despise their great and wonderfull deliuerance out of Egypt which was vnto them a signe of their spirituall deliuâ—rance And this is the nature of all naturall and worldly men so basely to estimate Gods graces that they had rather forgoe many richer spirituall benefits and blessings then one worldly and corporall commoditie for the want of riches doth vexe trouble them more then the want of spirituall and heauenly graces and the hauing of riches doth more reioyce their hearts than the burthen of sinne which procureth Gods wrath doth worke their griefe Such men know not that riches are no sure signes of Gods fauour though hee in the abundance of his mercy doth let his Sunne shine vpon the wicked and vpon the good so that the hauing of riches is no argument that he loueth vs nor the want oâ— them is any argument of his displeasure towards vs. Who so therefore seeketh God in these outward things onely and bindeth his fauour vnto them doth neither with them noâ— without them duely esteeme of the fauour of God but setteth light thereby which although in plaine words he speaketh not for the children of Israel here did not flatly speake against the Lord but against his Ministers Moses and Aaron yet whilest he is carelesse of the word prayer and Sacraments and despiseth and grudgeth against Gods Ministers and seruants he manifestly declareth what price it beareth in his heart It standeth euery man in hand then in his ownâ— hearâ— to feele his sinne and to be sorrowfull for it to know it is in him and then to leaue it least the god of this world whom he serueth doe for a while giue him his desire that in the world to come hee may haue him for his portion and to such as acknowledge this murmuring to be a sinne and be grieued for it there followeth remedies to helpe out of it For as much as impatience and murmuring proceedeth from infidelitie the remedie therefore must be fetched first from faith in Gods mercies in the benefits which Christ hath by his death purchased vnto vs and in the hope of the Resurrection to euerlasting life and in Gods fatherly prouidence which things if we do belieue we must also belieue that God in this life will sufficiently minister vnto all our wants and vnlesse wee doe belieue them wee doe not neither can we belieue with assurance that the Lord will preserue vs. But if we doubt whether the Lord will helpe vs in earthly things we must needs much more doubt of his fauour in spirituall benefits First therefore the great and rich mercie of the Lord and his fauourable dealing with vs being duely considered shall be very profitable to worke in vs patience for if we see how the Lord forbeareth vs and rewardeth vs not according to our sinnes â—ay if we see that when for the ripenes of our sinnes he might confound vs yet â—e doth not so much as punish vs and when hee might iustly punish vs yet he dealeth mercifully with vs and bestoweth his mercies vpon vs. If I say we can acknowledge this to be his â—rdinarie dealing that by his long suffering he doth leade vs to repentance and by his manifold mercies he doth as it were weane vs from our sinnes this would much bridle our murmuring and instruct vs to patience And yet we see a further thing then this in this people of Israel for the Lord doth not only beare with their sinnes and bestow many mercies vpon them but to helpe them and to doe them good he doth vse extraordinary meanes as to bring downe bread from heauen to make water gush out of the Rocke where hee sheweth that for the safetie of his people euen when all meanes doe faile and when to mans iudgement there is no way to finde out helpe or deliuerance yet there will the Lord magnifie his mercie towards his seruants and will worke wonders for their preseruation Hee doth not thus deale with the Israelites onely but hee maketh this his ordinarie dealing with his seruants from time to time As Moses applyeth this place when he saith The Lord hath fed thee with this Mâ—nna fortie yeeres that thou maist knowe that man liueth not by bread â—â—ely and CHRIST in our person being tempted to vse vnlawfull meanes ouer came the diuell with this answere Man liueth not by bread onely Teaching vs and leauing vs an example to haue the sâ—me answere in readinesse in the like temptations knowing and assuâ—ing our hearts that the Lorde will by one meanes or other doe good vnto his children and dispose of all things that shall befall them for the best onely let them take heede of this that they rest in his word and goe no further but by faith waite on him therein and he will giue that shall be sufficient for them if not in earthly benefits yet in spirituall graces The second helpe which we must vse to refraine our murmuring is the liuely faith of our redemption wrought by Christ which coÌ„sisteth in the free forgiuenesse of our sinnes and the imputation of Christs righteousnesse vnto vs in the sanctification which is by his holy spirit First then if we can stedfastly beleeue that God for Christs sake hath freely forgiuen vs all our sinnes yea that he hath giuen vs his onely beloued sonne that wee might be beloued in him wee shall without any great adoe beleeue that the Lord will not suffer vs to want any thing but with him will giue vs all things for seeing sinne which is the cause of all miserie is taken away from vs that so we might be with Christ inheritors of the heauens we may be sure that in the meane time no miserie shall hurt vs. Thus Abraham hauing receiued a promise for seed of his sonne Isaac doubting nothing but that the Lord would prouide meanes to bring the same to passe in the assuraÌ„ce hereof sent his seruants to his owne people to prouide a wife for his sonne And these children of Israel no doubt if they had beleeued that the Lord had deliuered them out of Egypt that he might bring them to the promised land they would neuer haue doubted of his mercifull preseruation neither here in the wildernesse nor elsewhere till they had come to the land of promise And againe if we could firmely beleeue that God the Father for Christs sake doth not only not impute our sinnes vnto vs but that he doth also accept vs in the righteousnesse of his Sonne imputing the same vnto vs how should we doubt of meate
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
corrupt within euen so must the children of God doe and they must make a conscience to keepe downe their corruption or else that filthy fountaine will grow vp still and they shall see that it will so worke with them that euen if Sathan were away and should doe nothing it would pull and draw them from God except they do suppresse it and continually meditate vpon it This is painefull vnto the wicked but very ioyfull and pleasant vnto the children of God when they shall sell all their sinnes for euer for the more of them they sell the more sweet and comfortable it will be vnto them Besides this we haue an aduersarie within vs euen the pricke of the flesh the messenger of Sathan for so the Apostle witnesseth of himselfe 2. Cor. 12. 7. Least I should be exalted out of measure through the aboundance of our reuelations there was giuen vnto mee a pricke in the flesh the messenger of Sathan to buffet mee because I should not be exalted out of measure Who or what man was more in taking paines than the Apostle Paul Who went through more perils for the testimonie of Christs truth Who was more zealous in aduancing the Gospell of Christ Iesus Could not all the Apostles watchings all his fastings his dangers his continuall prayers finally could not all his giftes and graces which were in him aboundantly beate downe and cure this pride and arrogancie of the spirit in him Who therefore or what are we that thinke we can get so easily a victorie of sinne seeing the Apostle who was carried vp to the third heauen cannot doe it When all other sinnes are ended in a man and when he thinketh himselfe safe from sinne then commeth pride for it ariseth of well doing and therefore the Apostle saide that the pricke of the flesh did buffet and boxe him Where hee sheweth that this sinne was so grieuous vnto his soule that hee fought against sinne and Sathan euen as Christ did fight against him when after he was baptised he was tempted of him Euen so it commeth to passe with the children of God when they are deliuered as it were wholy from sinne and thinke themselues most farre off from offending God then Sathan commeth like an Angell of light seeking by this meanes to deceiue them that in well doing they should please themselues ouermuch and so displease God wherefore the vertue of God must appeare in our infirmities For as the Apostle saith Gods power is made perfect through weakenesse and therefore when any temptation shall happen vnto vs we are to beware that we neither make a light account of them neither be too much afraide of them for as it is with the bodily enemie so is it likewise with the spirituall if thou be carelesse then thine aduersary setteth vpon thee at vnawares if too fearefull then he ouer commeth thee at the first assault euen so is it with Sathan if thou be secure and passe not for him then he suddenly taketh thee napping if thou be ouer feareful then likewise he seeketh thy destruction Wherfore take good heed vnto Sathan see that thou make not too light account of his temptations but still consider with thy selfe that the diuell is euer knocking at the doore readie if thou haue but one euill thought to enter into thee Wherefore beware least by reason of thy securitie the diuell do enter into thee be humble in thy soule as it becommeth the child of God on the other side feare him not too much but knowe that God Christ Iesus the holy Ghost and the Angels in heauen and all the Saints of God in earth will take thy part against him THE ELEVENTH SERMON PREACHED BY MAISTER RICHARD GREENHAM as followeth EPHES. 6. vers 10. 11. 12. 10 Finally my bâ—â—thâ—â—â— be strong in the Lord and in the power of his might 11 Put on the whole armour of God that yee may bee able to stand against the assaults of the diuell 22 For we wrestle not against fleshe and blood but against principalities against powers and against the worldly gouernours the princes of the darkenes of this world against spirituall wickednesses which are in the hie places AFfter the Apostle had vsed generall doctrine and in forced thereupon particular exhortations hee returneth from his specials to generall exhortationâ— againe as wee may see in these verses wherein â—ee exhorteth them to stand strongly and therefore putteth them in mâ—â—â—e of armour without the which they must needes lye oâ—â—n to their aduersaries The perill whereof is so much the greater by how much their aduersaries were the sorer and for that cause the Apostle falles into the description of them with whom they must encounter Afterward the seuerall peeces and parts of our defence are set downe c. More plainly these things are worthie to bee noted The exhortation it selfe in these wordes Bee strong in the Lord. Secondly the way how to stand by putting on the armour of God Thirdly the reason which is For wee wrestle not with flesh and blood alone c. Lastly a description of the weapons and armour it selfe Finally that is to conclude or what remaineth or take this the conclusion and corollarie of al that you must not thinke it a small thing to professe Christ his Gospell as some doe neither yet on the other side must â—e be discouraged at the difficulties of the professio but as on the one side you must still thinke of a battel and not dreame of peace so you must know that the Lord will harnesse you euen with his owne coate armour thereunto Thus he noteth with two extremities incident to Christians that is that either they forget that they are in a warfare by securitie and presumption and thinke it to be lesse than it is or else they are too much dismaid at the first view of it and so desperatly yeeld ere they fight But doe any here marueile that Paul should speake thus to Gods children and well approued Christians To them I answer that besides other miserable experieÌ„ce of latter times present time which doth declare it too openly Dauid a deare child of God Peter a professed an approued Christian will sufficiently teach them in this point One would little thinke Dauid had had an adulterous heart or bloodie hand if one should haue told Peter that he would haue â—orsworne his soueraigne Sauiour it had been a matter of quarrell But seeing Dauid in the conflict shrunke and Peter in the triall failed let vs beware we be not daring Dauids nor prowd Peters speaking further then we try our hearts No doubt of it Peter spake simply and as he thought yet he saw not what he thought he knew not his owne heart It is another thing as Gods children can well tell vs to haue a general knowledge of our strength and another thing to haue a particular feeling of it let vs thereupon still remember that heauenly apophthegme Who so will followe
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
vnto prayer 2. Secondly after that he hath studied the word of God he must come out of his study to teach and instruct his flocke to deliuer forth vnto them wholesome doctrine for the nourishment of their soules 3. Thirdly he must liue a godly life shewing himselfe an example and patterne of godlinesse for his people to imitate that the mouthes which are ready to slaunder the Gospell may be stopped and hee must watch ouer his flocke that they be not deceiued with false doctrine 4. Last of all he must not refuse to giue his life for them Concerning the first that Ministers must giue themselues diligently to reading as it is manifest in the fourth chapter of the first Epistle to Timothie where he exhorteth Timotheus with these words Till I come giue attendance to reading to exhortation and to doctrine If that reading the word of God were not very needefull yea and the first poynt of the Ministers of God this faithfull seruant of God Saint Paul would neuer haue willed Timotheus to vse such diligence therein who neuer moued anie to do those things which were not profitable and himselfe for the example of others vsed the same therefore it is certaine that Saint Paul vsing great diligence therein found such commoditie as moued him to exhort Timotheus and in him all other Ministers thereunto But if Saint Paul who was more than a Minister euen an Apostle called thereunto extraordinarily by the mouth of Iesus Christ himselfe from heauen if he I say which was placed in so high an office and called with so worthie a calling gaue himselfe diligently to reading and studying the word of God how much more ought the Ministers which haue not so excellent a calling as he had The Prophet Malachie sheweth a reason hereof The Priests lippes should preserue knowledge and the people should seeke the law at his mouth for he is the messenger of the Lord of hostes if the people must learne the will of God at the Ministers mouth it is requisite that he himselfe studie and reade the wâ—rd of God diligently where his holy will is reuealed that he may be able to declare the same vnto the people to the which end the Lord hath placed them ouer his people So that he must be as it were the storehouse of the Lord and the children of God must come to learne and he must minister necessarie doctrine vnto them as occasion shall be offered that all seuerall heresies may be rooted out of the peoples hearts and so be brought vnto God to serue him in true holinesse according to perfect religion hereby we may know that whosoeuer doth not thus is not the seruant of the Lord. The reading and meditating in Gods word is so necessarie that the Lord commaunded Iosua being a ciuill Magistrate That the booke of his law should neuer depart out of his mouth but that he should meditate therein day and night Noting thereby how hard and vnpossible a thing it is for Magistrates to gouerne the Common-wealth aright and orderly without continuall studie of Gods word which is the perfit and absolute rule whereby as well Magistrates as all other sorts of people must measure their affaires and order of life for this cause also must not the ciuill Magistrate be ignorant of the law of God that their ciuill law might be established according to the law morall and therefore they ought continually to reade and meditate therein but if this be the dutie of ciuill Magistrates to be alwaies conuersant in the word of God how much more is it the dutie of spirituall Pastors whose office consisteth in the ministerie thereof The Prophet Dauid in the first Psalme when he would describe who are they that are blessed includeth them in this number They that delight in the law of the Lord meditate therein day and night so that euery priuate man if he will be blessed must continually meditate in the word of God and haue his whole delight and pleasure therein The Minister therefore of necessitie must teach the people he must learne first for it is not possible for him to teach another that which he himselfe hath not learned which is a strong argument to prooue the first part concerning his studie and reading of the word which as we haue prooued to be the first point in his office so will we God willing make manifest in this point of his duty that he ought also to teach the same and must not keepe continually in his studie filling himselfe with knowledge till he become as full as a tunne that will not sound when one knocketh vpon it but he must come out of his closet and preach the word of God and deliuer forth holsome doctrine and so declare by feeding of the flocke of Christ that they loue their maister Christ whose seruants they professe themselues to be Let these deepe learned Clerkes which bragge and vaunt of such deepe knowledge and abundance of learning come forth and shew the same that we may beare record that it is so for if they be the seruants of the Lord they must not haue knowledge buried in themselues but in their lippes that Gods children may be taught thereby to attaine vnto saluation for the Lord hath ordained the preaching of his word to be the onely meanes whereby he calleth together his elect and to that ende hath he giuen gifts to men that by their labour the body of Iesus Christ might be perfited He gaue them not a talent to hide in the ground but to occupie increase the same let them be assured therefore when our King shall come to call vs to account they shal as hardly be handled for not occupying increasing it to his glory as they should if they coÌ„temptuously throw the same away The Minister therefore of Gods word must not onely be learned but must teach also for how can he be a minister of doctrine but in this respect that he teacheth executing that office of his ministry And this teaching is none other thing but to preach the word of God sincerely and purely with a care of the glory of God and a desire of the saluation of our brethren secoÌ„dly a reuerent administration of the sacraments according to the order institution of our Sauiour Iesus Christ. Whosoeuer therefore shall not thus labour is not the minister of the Lord but a robber and spoiler of the people of God which thrust themselues into the ministrie to fill their belly only with the sweate of other mens browes Now as it is necessary that the Minister ouer and besides reading and studying the word must also â—each the same So hee must take heede that he obseruâ— the right order of teaching and must not deuâ—â—e doctrine of his owne head But if hee will be a good builder his foundation must be Iesus Christ for another foundation can no man lay and vpon the same he must not
seede but of the immortall seede of the word of God who liueth and endureth for euer And therefore it is necessarie that they be obedient vnto their spirituall father which hath begotten them with the word of God that hee may ioyfully extend a fatherly affection towards them which thing the Apostle S. Peter exhorteth them vnto As newe borne babes desire the sincere milke of the word that you may growe thereby The Apostle here sheweth a familiar reason why they should be obedient they be as new borne babes We see that little children are not able to guide themselues no not to feede themselues at the first but must be guided and nourished by the helpe of their parents vntill they be able to shift for themselues So must the children of God bee guided and nourished by the word of God that they may grow from strength to strength from faith to faith till they come to a perfect age in Christ. Therefore it is necessarie that the people be obedient vnto the Minister to whome the Lord hath giuen his word to distribute vnto his children and to increase and strengthen their faith in Iesus Christ. But some will say is this giuen to the Ministers onely what if they teach their owne deuises and not the pure word of God and make vs beleeue wee are in an happie case when wee are in most misery and yet desire to be directed in the true pathway vnto saluation I answere that you must therfore trie the doctrine which he bringeth by the touchstone of Gods word and see that it accord therwith for in that the Lord giueth the vnderstanding and interpreting of the scriptures vnto the ministers it is not without great cause that hee doth it when as hee appointeth them by the power of his word as the meanes without which they can doe nothing to bring together his children yea by the sharpe sword of the word to pearce their soules and consciences to the vtter slaying of sinne and with the excellent vertue of the same word to heale them againe which thing if the Ministers for their part shall not faithfully execute in such order as before I intreated of speaking of the duty of Ministers euen that gift the Lorde will so straightly call to account that hee shall beare the danger of euery soule that hath perished through his default Yet shall not the people be hereby discharged for they must try his doctrine as I said before and take heede that they be not seduced for if they be they shall dye in their owne sinnes If any will say that hee is ignorant truly I say he is in a dangerous case but if God hath shewed him such mercie as to make him desirous to bee instructed in the right way to saluation let him craue knowledge at the Lords hand neuer cease but be importunate vpon the Lorde in crauing his holy spirite to worke in him all spirituall grace to worke in him true Faith and to assure him of his saluation all other worldly respects set aside and let him vse great diligence in harkening to the word of God and be obedient vnto the same Moreouer let him withdraw himselfe from all euill company and frequent the companie of the godly and no doubt but the Lord will strengthen him to worke his will whereby he shall know of the doctrine whether it bee of God or not according to the rule which our Sauiour Christ giueth vs to knowe it by Hee that speaketh of himselfe seeketh his owne glorie but hee that seeketh the glorie of him that sent him the same is true and such must wee obey in the Lord. Now we see as it is our duty to obey the true Minister and such as carefully watch ouer our soules with the most wholsome word of God so must wee beware that we suffer not our selues to be seduced by false teachers and therefore wee must proue their doctrine by the word of God But last of all if any shall preach Iesus Christ sincerely and purely hauing some infirmitie we must not therfore reiect him but obey him for the truth sake and consider that we are all subiect to infirmities and that to some one more than another and therefore it is our dutie christian like to admonish him thereof and no doubt if he be the seruant of God he will giue him more strength against the same Besides this obedience the dutie of the people toward their Minister must extend further and they must also reuerence him and giue him honor else it is most certaine that obedience cannot take place which we may see by the example of the woman of Samaria who notwithstanding the great curtesie of our Sauiour Christ in telling her what he was and what he could do for her yet would she not obey him at the first but tell to taunting and ouerthwarting of him too vnreuerētly but when he had touched her conscience and laid open her wickednes so that she saw plainely he was another manner of man than she tooke him for then she began to reuerence him and said O sir I see that thou art a Prophet and then she obeyed him and desired to learne of him so before she obeyed she conceiued a reuerence of him and accounted of him as a Prophet It is also manifest in the 2. of the Acts when as the wonderfull miracle could not bring the people to obey the Apostles yet afterward when Peter with his sharpe sermon had touched their hearts in such sort that they felt the power that God had giuen them they began to reuerence them and where as before they were not ashamed to say that they were drunken with new wine now they cryed out Men and brethren what shall we doe which words doe plainely declare what a reuerent opinion they haue conceiued of them and after that they became obedient vnto them Common experience sheweth vs the same for which of you will commit your matter to any Lawyer except you haue a reuerent opinion of him that he can pleasure you and a sure trust that he will doe the best he can for the furtherance of your cause Likewise in Physick there is no man that will cōmit his life into the Physitians hand vnlesse he be first perswaded that he can by the help of God ease his griefe and that he is willing also to do what lieth in him except I say a man be thus perswaded of the Physition he will not commit himselfe into his hands nor yet obey those orders that he shall prescribe so is it in this the people must be obedient to the Minister therefore they must reuerence him or else it is not possible that they should obey him The Apostle S Paul doth notably amplifie the honor due to the true and faithfull Ministers The Elders that rule well saith he let them be had in double honour specially they which labour in the word and doctrine as if he should say let
heauen lye open to all such as by faith receiue the same into their hearts So that wee should not come vnto the meanes with a bâ—se conceit or light estimation thereof but with a large and ample desire and expectation of taking benefit thereby If men can once espye a way how they may rise in the world either in great wealth or promotion they will bee most industrious and laborious in that course they will refuse no paines in seedes time though the weather be vnseasonable and cold and their worke euery way troublesome but they will put themselues to it with all care and industrie in hope though it be but an vncertaine hope of bettering their estate So those that liue by faires and markets will not faile one of them ordinarily neither heate nor colde winde nor raine nor any the like impediments shall hinder them from pursuing their commoditie and why then should wee bee negligent and play the sluggards while our seedes time lasteth and the Lord biddeth vs plough vp the sallow ground of our hearts that hee may sow therein the seede of life which will neuer faile to yeelde vs a plentifull haruest if we can waite vpon him for the same And why should we be slacke and carelesse when our chiefe market dayes and faire dayes come and not rather set our hearts and endeuours to seek after those things which all that seeke shall finde and being found will make vs men for euer This should be an encouragement vnto vs not to thinke any thing too much that wee can doe or suffer in or for the profession of Christianity Oh but it is an hard matter may some say to fast and pray and mourne and grieue our hearts continually for our sinnes land when we haue done all to be derided and maligned persecuted and slaine for a good causeâ— and besides all these to feele Gods hand scourging vs sometimes with pouerty and want some times with feares and terrors sometimes with temptations and inward conflicts c. These thinges seeme very great and very tedious indeede to fleshe and blood but in trueth they are but small yea matters of nothing if wee consider what is the vse of them and what will bee the ende of them and therefore let vs remember for our comfort when wee are in this straite and difficult and vnpleasant way that wee are going to be installed into a kingdome and who is there that being offered a Baronrie or a Lordship yea though it be but a Farme if so bee hee will take the paines to come for it who is there I say that would take exception and say alasse the aire is clowdy and the weather vncertaine nay it beginnes to raine or haile or snow already and therefore I will euen stay at home and neuer wet my foote for the matter Nay if there bee but likelihood of some smaller gaine and the weather fowle and the waies deepe and themselues somewhat out of temper also yet they will aduenture to goe through all and rather ferry ouer than come short of that profit that is offered how much more then ought we to breake through all impediments and swallow vp all difficulties with the consideration of this that our iourny tendeth not to the getting of some small commoditie or to the purchasing of some worldly possessions or to the obtaining of any earthly preeminence or preferment whatsoeuer but that wee are trauelling toward our owne country where wee shall receiue an inualuable and eternall crowne of glorie and albeit wee must passe through many rough and craggy and thornie wayes and meete with sundrie things that will be very irksome and vnpleasant yet let vs make account withall that wee shall finde many sweete comforts and ioyes vnspeakable and glorious in the middest of our pilgrimage and in the ende shall haue the fruition of that happinesse which will make amends for all And this was it that made the Apostle Paul so comfortable in the middest of all his sufferings Therefore we faint not saith he but though our outward man perish yet our inward man is renewed daily For our light affliction which is but for a moment causeth vnto vs a farre most excellent and an eternall weight of glory Where we may note that when he speaketh of the happinesse of another life hee magnifieth the same exceedingly both for the worth of it and for the continuance of it calling it a farre most excellent and eternall weight of glory To bee excellent is much to be most excellent is farre more to bee farre most excellent is yet an higher degree but when hee calleth it a farre most excellent and withall an eternall weight of glory it maketh a great addition vnto all the former and sheweth that it is indeed an inconceiuable and vnutterable happinesse that in the heauen wee shall enioy but on the other side hee counteth his affliction light and momentanie because it passeth as it were in a thought and is a thing of nothing being laid in the balance against the neuer fading blisse that wee shall shortly come vnto And as for that weight that is in the tribulations of this life it is but as an heauy bagge of golde that will make the hart of the owner light in the very carriage of it and so much the more light by how much weightier it is And therefore by all these motiues wee should perswade yea euen compell our soules vnto patience vnder the crosse of CHRIST and to perseuerance in the practise of all the duties of godlines a patterne of which patience wee haue in the Hebrues Who after they had receiued the light endured a great sight in afflictions Partly saith the Apostle while yee were made a gazing-stocke both by reproches and afflictions and partly while yee became companions vnto them which were so tossed to and fro For both yee sorrowed with mee for my bonds and suffered with ioy the spoyling of your goods And why knowing in your selues that you haue in heauen a better and more enduring substance If their riches had bene of such value as they made shewe of and as the world takes them for they could not haue bene so quickly taken from them but sith they had betaken them to their wings these faithfull ones knewe that heauen which was reserued for them in stead thereof was farre more excellent and more durable and therefore full glad were they that for the cause of God they had made so happy and so blessed an exchange Verse 2. Blessed are those that seeke him with their whole heart c. THese words hauing bene expounded before offer vnto vs this doctrine That whosoeuer would haue sound happinesse must haue a sound heart So much sincerity as there is so much blessednesse there will be and according to the degree of our hypocrisie will bee the measure of our miserie It is not in the action done or in the wordes spoken that blessednesse consists
men of the East or all the wisedome of Egipt 1. King 4 30. But where is this learning found in the booke of God soundly vnderstood and sauingly applied vnto the conscience Who is the teacher the principal maister is God himselfe They shall be all taught of God saith Ieremie God opened the heart of Lydia saith Luke He sits in heauen that teacheth the heart saith Augustine Paul may plant and Apollos water but it is God that giueth the encrease saith Paul The ministers indeed are Gods instruments in the Church maisters of families ought to be his instruments in the house yet as Iohn only baptised with water Christ with the holy Ghost so these may speake to the outward â—are it is God that must giue vs vnderstanding in all things If we pray God to be taught as the Eunuch did Philip he will say vnto vs Ephatha be thou opened for an huÌ„ble petitioner findeth that knowledge which a curious searcher can neuer find out This well is deepe we haue nothing to drawe let downe the bucket by this chaine and thou shalt drawe vp liuing waters of eternall life But thou hast drawne vp and drunke them downe and findest them sweeter than the honie combe forget not with the prophet to praise the Lord he desireth no more he delighteth in nothing else Let his praise be in thy mouth when his law is in thine heart But take heed that thou praise him in sinceritie For faire without foule within white without blacke within and in a word all painted sepulchers they are abominable in the sight of God Chrysost speaketh to such persons thus thou hypocrite if it be a good thing to be good why wilt thou appeare to be that which thou art not if it â—e an euill thing to be euill why wilt thou be that which thou wilt not appeare if it be a good thing to appeare good it is better to be good if it be an euill thing to appeare euill it is farre worse to be euill Therefore either appeare that which thou art indeed or be that which thou dost appeare Euery one who desireth to seeme that which he is not indeed is an hypocrite saith Augustine Verse 8. I will keepe thy statutes O forsake mee not ouer-long THe Prophet now considering all that he had saide namely that all were in a blessed estate which keepe Gods commandements that they worke none iniquity that God had commaunded the obseruation of his law that hee desired to obserue it lest he should be confounded and that he should haue iust cause to magnifie Gods name when hee had learned Gods word hee concludeth this portion in these wordes I will keepe c. In which obserue 1. a promise 2. a prayer A promise I will keepe thy statutes a prayer O forsake mee not ouer long 4. I will keepe c. 1. By thy grace and assistance for otherwise I am not able I will laye vp thy statutes not in my closer to preserue them from corruption nor in thine house to keepe them from ruine but in my memorie to remember them in mine heart to loue and like them and in my life to bee directed by them The word statutes is in our Englishe Leitourgie translated Ceremonies and indeede the hebrewe word signifieth properly such constitutions and rites as were vsed in the Leuiticall Priest hood And they were so named because the ceremonies of Moses were not idle spectacles or obseruations belonging to the outward man but types shadowes and pictures of farre greater things But happily by that figure Synechdoche this part of the law is vsed for the whole word of God Yet note that Dauid was not an improuident reader or obseruer of the Ceremoniall lawe but was carefull to knowe what was meant by euery ceremonie that in them hee might finde CHRIST the ende of the Lawe and in a worde that the Types of the ceremoniall Lawe and impossibilitie of the morall might bee as a schoole-maister to bring him to IESVS CHRIST If the King of Israel keepe Gods statutes the people of Israel will bee ashamed to neglect them Caesar was wont to say Princes must not say Ite goe yee without mee but Venite Come yee along with mee So saide Gideon Iudg 7. 17. As yee see me doe so doe yee Once againe note that for the better obseruing of Gods law wee should euer carie with vs holie purposes and for our better going on in that way laye vowes vpon our selues Dauid in this verse promiseth to doe so and verse 106 sweareth to doe so I haue sworne and will performe it to keepe thy righteous iudgements Last of all doth Dauid labour to finde CHRIST in the law Why then doe not we labour to finde him in the Gospell and vpon euery occasion to applie him to our selues When I am saith Augustine assaulted by some wicked thought I then bâ— take mee to the wounds of CHRIST when my flesh casteth mee downe by the remembrance of my Sauiours woundes I rise vp againe Deth Sathan assault mee I flie to those bowells of mercie who are in my Sauiour and hee departeth away from mee Am I enflamed with lust I quench that fire with the meditation of Christs Passion Am I in any trouble I finde no more effectuall remedie then the woundes of CHRIST in them I sleepe securely and repose my selfe without feare CHRIST died for vs there is nothing so deadly which is not cured by the death of Christ. I see saith he the bowels of CHRIST through the wounds of CHRIST euen through the holâ—s in his side I behold the secrets of his heart O Lords forsake mee not ouer long God had begunne a good worke in him his desire is that hee would finish the same and therefore he prayeth that howsoeuer by the corruption of his owne heart the malice of Sathan or the pleasures of the world hee should perhaps faile in keeping that vowe which hee had formerly made and therefore for a time be left to himselfe and forsaken of God yet it would please him not to forsake him ouer long but that though he fell he might rise againe being taken vp by Gods owne hand Saul was forsaken aâ—d forsaken vtterly Dauid fearing the like desertion desireth that hee might not be forsaken for euer True it is indeede that for the correction of some sinne the triall of their faith the exercise of their patience the manifestation of his glorie and for their owne better knowledge of themselues GOD seemeth to withdraw himselfe from his seruants And as a Nource dealeth with young children to leaue them to themselues and to hide her selfe at some Pillar or vnder some curtaine that they taking some falles may both see their owne weakenesse and knowe how much they are beholding to her for preseruing them when they fell not and taking them vp beeing fallen Thus Peter was forsaken for a minute CHRIST IESVS for a fewe houres Dauid for a fewe moneths and Iob for a fewe
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
word parables hee saith that fathers must teach them to their children and we know that the things which fathers must teach to their children ought to be verie easie and plaine The word then is said to be ful of mysteries or parables to all those whose eyes the Lord hath not inlightned and whose hearts he hath not touched by his spirite But as for them who are beloued of God whom the Lord bestoweth his spirit vpon for their direction those haue an easie entrance into his word and they do behold the mysteries of the law Therfore saith Christ vnto his Apostles To you it is giuen to know these things but to the other are all things spoken in parables Then it is for good cause that the Prophet desireth to behold these mysteries yet hee restraineth his desire and desireth to know no other mysteries than are contained in the word Many would gladly desire mysteries and many flie to reuelations yet they will not bee kept within the bounds of Gods word but wil needes follow the speculations of their own fantasies of this sort is the Family of loue But we must desire with this man of God to behold mysteries and keepe our selues within the compasse of the word euer crauing for the good spirit of God to enlighten our hearts in the true vnderstanding thereof that we neuer bee like the carnall Protestant which resteth in the outward word neuer crauing for Gods spirit to helpe their vnderstanding therein neither yet like the phantasticall Familie of loue which followeth reuelation and illumination without the word Vers. 19. I am a stranger vpon earth hide not thy commandements from me I Am a stranger vpon earth He setteth downe another reason why he would be instructed in the law of the Lord because he is but here a stranger that is that he had not here any long abiding place but continued here for a while And this doe all the men of God professe Heb. 11. vers 14. that they looked for another citie and therefore God was not ashamed to be called their God so in another place Dauid saith I am a stranger as all my fathers were If this were the affliction of Gods childreÌ„ in times past it must be in vs now if we with them will be partakers of the same promises in the kingdome of heauen We see then where we must make the beginning of all godlines and good religion euen in denying this world and acknowledging our selues to bee but pilgrimes in the same When a sonne is sent beyond the seas to learn the tongues c. and hath his time appointed him how long hee hath to tarrie the consideration of that time if he be any thing toward will moue him to take paines that when he returneth home hee may please his father So let vs then often set our times before vs let vs in time learne knowledge and apply our hearts speedily thereto Againe if we be strangers we haue fewe friends and many enemies and therefore it standeth vs in hand to bee carefull of the lawe of God which may teach vs that good path in which if wee walke we shall well please God and so be guarded and defended against our enemies We haue our own corruption to striue with the vanities of the world the euill examples of wicked men to prouoke vs to doe the like their malitious practises against vs and the great enemie of mankinde the diuell and with principalities and powers in heauenly things If wee doe well and wisely consider of these enemies wee shall soone see what neede we haue to be instructed in the law of God that wee may bee able to resist them Hide not thy Commandements from me The Prophet beholding these enemies craueth of the Lord that he would not hide his commandements from him This hiding doth the Prophet oppose to that inlightning which hee spake of before as our Sauiour Christ doth when he saith I thanke thee O Father that thou hast hid these things from the wise and reuealed them vnto babes where is signified that vnlesse the Lord doe reueale his law vnto vs he is said to hide it for it is hidden from vs and we cannot attaine vnto the knowledge of it vnlesse he make it knowne vnto vs. Vers. 20. Mine heart breaketh for the desire to thy iudgements alway THe Prophet sheweth the vehemencie of his desire when he saith that his soule fainteth for the desire thereof So in another place he saith that his heart panâ—â—t and that his soule cleaueth to the dust many such complaints the man of God maketh wheÌ„ he seeth the Lord withdrawing his spirit from him that he cannot so clearely see into Gods word as contrariwise he sheweth his ioy that in heart hee conceiueth when the Lord by his spirit doth open his sight that he can feele some comfort thereby when he saith How sweete are thy precepts vnto my mouth Oh how loue I thy Law c. Many men being not acquainted with this practise of the Prophet doe thinke that it is some melancholike humour c. when they see Gods children suddenly sorrowfull or suddenly full of reioycing but those that haue experience of these things doe know that the griefe sitteth neere their heart when they cannot feele comfort in Gods word and that then they are most comforted when the eyes of their mindes are most inlightned For seeing that our nourishment and life is in the Word we ought continually to fetch nourishment from thence by meditating therein Therfore many are on a sudden cast into great sadnesse and heauinesse of heart and yet they know not for what cause whereas this no doubt is one among the rest because they vse not to meditate in Gods word therefore by this meanes would the Lord driue them to his word that there they might find comfort and so for euer after haue the word in greater estimation and bestow greater diligence thereupon By iudgements here is meant the whole word of God whether it be promises or threatnings wherein the Lord â—heweth himselfe to bee as good as his word in performing and bringing to passe that which he hath spoken This desire which the Prophet had to Gods Commaundements it was not for a start and soone done but it was continually wherein he sheweth a plaine difference betweene a true desire and that which hath no truth in it for there is not the wickedest man that liueth but he may for a time seeme to haue very good things in him and at a start the most wicked will make a shew of very good desires but all this is like a morning clowde and soone vanisheth away therefore if wee will haue our desire to be true let vs also labour that it be continuall Vers. 21. Thou hast destroyed the proud cursed are they that doe erre from thy commaundements THe Prophet doth not let passe Gods iudgements without profit but meditateth vpon them that thereby he may bee kept in greater
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
would not make a shewe of godlinesse and denye the power of it in their liues but earnestly desire that the good worke begunne by the Lord it might in due time bee accomplished by them Quicken me in thy righteousnes He said before quicken me in thy word here in thy righteousnes all is one for the word of God is the righteousnes of God in which is set down the rule of righteousnes In this the Prophet desires to be quickened that is to be confirmed that in cheerefulnes and gladnes of spirit hee might relye vpon the word of God If any by righteousnes vnderstand that iustice of God by which hee defendeth such as commit themselues to him I gainesay it not VAV THE 6. PORTION ¶ Vers. 41. And let thy louing kindnes come vnto me O Lord and thy saluation according to thy promise HE goeth on yet in his prayer and here beggeth of God two things First mercie secondly saluation and both because God had promised them No maruell if hee desire Gods louing kindnesse For thy louing kindnesse saith hee is better then life it were better to be in hel with Gods fauour then in heaueÌ„ without it Mans sauour is mutable Gods immutable mans temporary Gods eternall mans of desert Gods free mans respecteth somewhat in man Gods beholdeth man in Christ. This wee must desire aboue all earthly things And thy saluation First mercie and then saluation the one is the cause the other the effect By saluation he meaneth ayde deliuerance victorie and eternall life this he calleth Gods saluation because it commeth onely from him According to thy promise This is â—â— which hee â—uer chargeth God with all it is an easie matter to trust God on his word in presperitie 〈◊〉 that can doe so in aduersitie hee is the man indeede But what benefit shalt thou haue Dauid if God bee a mercifull Sauiour vnto thee c. ¶ Vers. 42. So shall I make answere to my blasphemers for I trust in thy word MAny aduersaries had this holy Prophet they came about him like bees they layde to his charge things which hee neuer did and especially because hee made his boast of God and trusted to his word they oftentimes reproached him for it and when he was driuen to any extremitie they beganue to say where is now his God Thus became hee the shame of men and thâ— contempt of the people All they that sawe him had him inderision they made mowes and nodâ—ea their heads saying Hee trusted in God let him deliuer him let him saue him seeing hee loueth him Psal. 22. 6. 7. 8. In this hee was a type of our blessed Sauiour who was taunted in the like sort vpon the câ—osse Matth. 27. 39. 40. 41 42. 43. What now doth this man of God labour for to confute and put to silence these his blasphemers Surely the performance of Gods louing kindnesse and saluation the which it pleased him to make promise of This if wee pray for in all our troubles as the propher here doth in his this if wee staye our selues vpon as Dauid euer did though our enemies hee neuer so many neuer so mightie neuer so malitious wee shall in the ende haue such assured victorie that wee shall not onely answere our aduersaries but they with shame shall answere themselues and say wee fooles thought his confidence sollie but now wee see that hee is the Lords beloued and blessed are they that trust in him Obserue 1 That it is no new thing for the aduersaries of religioÌ„ to scorne such as trust onely in God and relie vpon his promises of saluation made vnto theÌ„ These wicked ones knewe no arme but flesh no security but in the things of this life as for such as thinke the name of the Lord to bee the strongest tower them they haue daily in derision 2. Not that if we trust in the word of God we shall be able to answere all our aduersaries for Christ will giue vs a mouth and wisedome whereagainst all our enemies shall not bee able to speake or resist Luk. 21. 15. Hugo Cardinalis obserueth that there are three sorts of blasphemers of the godly the deuils heretikes and slanderers The deuill must be answered by the internall word of humilitie heretiques by the externall word of wisedome slanderers by the actiue word of good life Vers. 43. And take not thy word of trueth vtterly out of my mouth for I waite for thy iudgements HE might for a while not finde the word of trueth to answere yet he prayeth that the word be not vtterly taken from him so hee saide â—â—â—sake me not ouer long This then sheweth that our case doth alter and change ebbe flow as it pleaseth God which reproueth them that are alwayes in the same case for the children of God haue a other course and wee must looke to be so our selues And this is a comfort when wee feele our selues weake yet Gods children haue been so also it may humble vs considering that God doth for some sinne lay this vpon vs let let vs pray that we may not be so for euer For I haue wâ—â—ted c. This sheweth that we may be so for a while yet we must wait til it please him to helpe vs. For thy iudgements that thou wilt execute iudgement on the wicked that thy children may obtaine the promises for then doth the Lord execute iudgements when he punisheth the wicked as he hath threatned and when he fulfilleth his promises to his children giuing them a tong to answere his blasphemers Vers. 44. So shall I alway keepe thy Law for euer and euer IF thou wilt deale thus then shall I keepe thy worde where hee teacheth that if God doe daily assist vs we shall stand but if he do not we shall fal flat This must teach vs to pray and that earnestly and this sheweth perseuerance contrary to the Papists which teâ—â—â— to doubt of saluation for the perswasion of Gods goodnes doth assure vs that we shall continue to the ende and if wee feele our faith weake and pray with assurance of his goodnesse that he will helpe vs we may be assured to stand Vers. 45. And I will walke at libertie for I seeke thy precepts HE will walke in the commandements that he may be at libertie for that is the plaine way all other are biâ—-paths which hee shall be free from if he sticke to the commandements For this is the cause that we are troubled and intangled because we aske not counsell at Gods word and wholy sticke vnto that and therefore we fall into some sinne and be ouercome with some temptation For the word is a lanterne to direct our steps without this we shall wander but if we tend to this light wee shall be at libertie This setteth out the benefit that those haue which enioy the word and their miserie that want it This then requireth that we be thankfull for Gods word and reproueth them that hauing the word yet wander astray and
loue darkenes more than the light and falshood heresies and lyes more than the trueth This is a sin to be punished when we haue the word and yet walke not at libertie and if wee cannot be at libertie when we haue the word it is sure that we cherish some secret sinne and doe not search into God word For that is so full of wisdome that it will rid vs our of all Yet the children of God haue their infirmities out of which they haue good issues But the ignorance of Gods word is the cause of many troubles for though a man were in as great a streight as Abraham was when hee should offer his sonne yet should he be directed Then this layeth a straight charge on vs to studie the word of God Vers. 46. I will speake also of thy testimonies before Kings and will not be ashamed IF God will thus assist mee I will speake euen before the wisest and stand in the sight of the Kings though it be fearefull This then will assure vs that we shall neuer fall if we study heare reade c. on Gods holy word and take heede to our wayes according thereto Then if we desire to stand for euer let vs meditate on Gods word for God hath giuen this not onely to the learned but also to idiotes Here wee see that wee neuer rightly profit till we be not afraide before whomsoeuer wee come for if wee bee assured that our cause bee good then may wee be assured that it shall be giuen vs what to answere and this maketh men afraide when they doubt of their cause Wee are not afraide to speake to a Gentleman if a Lorde bee with vs then shall wee not neede to feare a King when the King of Kings is with vs as Moses Hebr 11. None then haue this gift of bouldnes but they to whome God giueth it not the wise not the mightie of the world The Word giueth vs what to answere then if we faile it is a signe that wee faile in the Word But let vs deale earnestly with the Word and keepe a good conscience and it shall be giuen vs. This doth againe commend the word of God vnto vs. If wee be not ashamed of him before Kings we shall be Kings in his Kingdome Vers. 47. And my delight shall be in thy commandements which I haue loued THat he may come to this grace he will loue the Word because he delighteth in it for delight is the signe of loue Doe wee not then delight in the Word wee haue not a loue to it so of prayer and hearing the Word if we delight in it we will prepare our selues to heare it and meditate in it afterward for hee sheweth his loue when he saith I will meditate then if we will not finde terror of conscience and fall into many euils let vs make conscience to call it to minde For if wee doe take the Name of GOD in vaine by hearing the Word without meditation then the Word being a true witnes shall be a witnesse against vs in that day for this meditation is commended Part. 13. There are set times for hearing praying c but meditation must euer be with thee that thou mayest knowe whether the thing thou doest bee agreeable to his will and whether thou mayest looke for his blessing in it ¶ Vers. 48. Mine hands also will I lift vp vnto thy commandements which I haue loued and I will meditate in thy statutes IT was not sufficient as he thought to acquaint GOD with the delight of his heart vnles he also made manifest vnto him that his outward gesture was answerable to his hart You shall obserue it euen in little children that if they desire to haue any thing that they see they will stretch out their hands that they may get holde and hauing once gotten it you shall hardly get it from them againe And certainly if the inward man be sound you shall obserue it by the outward gesture of the bodie The people were desirous to heare Christs Sermon their eyes were bent and fixed vpon him Luk 4. 6. Dauid would expresse his loue to Gods Arke he daâ—nced before the Arke of Gods Couenant If wee loue Gods Worde and loue it in truth our hands will be as ready to turne ouer the leaues of that blessed booke as our hearts are desirous of the vnderstanding of it that in this longing desire taking it into our hands we may in the ende haue such fast holde of it that wee will not forgoe it for all the worlde We cannot employ our hands in a better worke especially when we haue freedome from our callings then to take vp the booke of God and peruse it ouer Augustine tooke it vp and was conuerted by that one sentence Rom 13. 14. The night is past the day is at hand c. Vrsine tooke it vp and was comforted by this one sentence None can take them out of my Fathers hands Iohn 10 29. Chrysostome tooke it vp and was assured that in his zeale hee should not want because Dauid had saide The earth is the Lords and all that therein is Bilâ—ey tooke it vp as it is in the booke of Martyrs and was much quieted by that saying of Saint Paul This is a true saying and by all meanes worthie to be receiued that IESVS CHRIST came into the worlde to saue sinners of whome I am chiefe And such was the loue of one Gregorie Crowe of whom wee may read in the said booke that suffering shipwracke hee cast away his money and kept his Testament in his bosome and after many dayes floting on the Sea vpon a maste being taken vp by a certaine passinger his first care was for that booke of his fearing least it should haue bene wet with the Sea If he had looked for a Crucifixe as hee looked for Gods booke surely the whole world should haue bene acquainted with it Doth Dauid thus shew his inward loue by his outward gesture let vs doe it whensoeuer wee come either to heare God speaking to vs or will our selues speake vnto God Let our eyes bee fastened our eares attentiue our hearts intent our persons reuerent before our God that whatsoeuer wee doe may argue our pietie to God and bee answerable to the inward affection of the soule And I will meditate And why should not wee The Iewes are reported to be so skilful in that Bible that many of theÌ„ were able to tell how many times euery letter of the Alphabet was in the Hebrue Bible The Scriptures are a light shining in a darke place 2 Pâ—â— 1. 19. we must attend vnto them while we are wandring in the darke places of this world can wee attend without meditation the word of God is the sword of the spirit Ephes. 6. without meditatioÌ„ it is a sword in the hand of a child or a mad â—â—aÌ„ How many take delight in reading of bâ—llads and idle discourses who neuer meditate to the word of God The sicke stomacke
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
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
are readie to be secure therefore euen then we haue most need to pray With my whole heart He sheweth that he is not an hypocrite And then shall we know that we are not when our hearts are set before God and we powre them out before him as much as we haue vttered in words before men This maketh the children of God to sigh when they pray because they haue to doe with God and this maketh the hypocrites that they cannot see themselues because they know not that they haue to deale with God And when the children of God cānot come to shewe their hearts to God then if they sigh and groane for want of a heart this is a testimonie that wee pray in the Spirit Rom. 8. But when men pray as though they prayed not and heare as though they heard not nothing doth the Lord hate more than this Haue mercie This is the chiefe of his prayer and the first that God would giue him mercie not to crowne his worke wrought contrary to the Papists which pleade merites for though the Lord doe giue new grace yet not of merite for that we haue is defiled by vs but because he hath a loue to crowne his owne gifts He doth not pray for mercie of fashion but euen in the presence of God because the true feeling of his neede did driue him to make this prayer For as when wee in the feeling of our heart can long after mercie this may be a pledge that we shall finde mercie so they that haue no feeling of their infirmities cannot long for mercie and therefore haue no assurance that they shall haue mercy for it is the feeling of our miserie that maketh the mercie of God sweete vnto vs. He prayeth not for what he lusteth but for that the Lord promised for Saint Iames saith you pray and haue not c. and this is the cause that wee haue not the thing wee pray for because we pray not according to the word His word must be the rule of our prayers and then shall we receiue as Salomon prayed and obtained hee hath promised forgiuenes of sinnes the knowledge of his word c. these if wee haue let not our hearts bee set on the other He prayes for the promise and maketh not a stipulation by the law for it is the promise that giueth grace then shall wee here haue comfort if wee can beleeue because wee haue the couenant of grace and not of merite For if wee had but the lawe the best man must faile and misse but now it is the promise of which the worst shall not faile if they doe beleeue Obiect He had some speciall promises Answ. He had but the generall promises whereon he grounded these particular The promises therfore are generally made that euery one might know that they belong vnto him and that he might apply them to himselfe as here the Prophet doth Vers. 59. I haue considered my wayes and turned my feete vnto thy testimonies HE sheweth how he came to make God his portion because he had considered the vanities inconueniences of his wayes the mischiefe that they would bring him to Thus then shall we come to turne our steps to God by examining our sinfull wayes and the reward of sinne And because men doe not thus examine themselues therefore doe they make so small account of the word of God for if they knew that the gaine of sin bringeth losse and pleasure bringeth paine then would they not continue in their sinnes The like doth Dauid set down Psal. 4. where he calleth thē to examine thēselues before God and thus Paul 1. Cor. 5. prouoketh the eloquent Preachers to the iudgemēt of God This is a new argument to proue God to be his portion for seeing hee had made God his portion it behooued him to search if there were any thing in him that might displease God that then he might auoide it If we consider that sinne maketh vs ashamed before God as Adam was it will make vs leaue sinne Rom. 6. 22. If wee then will daily consider whether we may offer them vp in Christ to God or whether they make vs ashamed and whether they be to be allowed of men or not this will make vs more warie Testimonies There is no true examination without the word for thereby we knowe that sinne bringeth death but righteousnesse bringeth peace in this life and euerlasting ioy afterward this ioy made him examine his wayes Vers. 60. I made haste and delaied not to keepe thy commandements THis sheweth his care that he had to make God his portion by this speedie haste he made All the lets that are in a man all the corruption of the world and all the baites of Satan did not stay him but the spirit made him with ioy full haste to seeke after God Paul had lets and this man had not greater perfection yet both of them speaking of a regenerate man shew that if we will not nourish occasions the Spirit will not suffer vs to be ouercome therefore we may attempt the like haste in trust of his helpe and we shall finde that we shall be inabled in some measure hereunto Vers. 61. The bands of the wicked haue robbed me but I haue not forgotten thy Law THough the troupes of the wicked band themselues against him yet he forsaketh not the Lord this is a true triall of his loue to the word that he stood in this affliction For that loue which continueth to the word in affliction is true he that hath such a loue hath a true loue For if when we are ill dealt with we doe not so againe but still sticke and continue our loue to the word it is an argument that we loue the word because it is of God and not for glorie The children of God in affliction haue beene daunted as Iob c. and this man no doubt felt his flesh yet here he sheweth that he ouercame it and staied himselfe in faith of the promises and continued in obedience Vers. 62. At midnight will I rise to giue thankes vnto thee because of thy righteous iudgements A New argument because he giueth thankes to God for his iudgements euen at midnight Then we must be occupied in setting out the praises of God for it is the speciall note of Gods children for hypocrites for need may pray The children of God feele great want in this therefore when our hearts are prepared to giue God thankes it is a great gift of God Midnight sheweth that he was both sincere and also earnest Doe we this at noone day if not then we are farre from this for he vsed this at morning noone and euening so did Daniel Singing of Psalmes was vsuall after meate as our Sauiour did Iudgements That is that God tooke vengeance on the wicked and performed his promises to his children and this confirmed his faith for here he had an experimentall faith And this if we note the iudgements of God
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
THis shewed first that he prayed against their euill cause secondly that he suffered vniustly first because he suffered for the truth secoÌ„dly because he behaued himself godly in his cause not vsing vnlawful means And we must look that we haue these things before we pray this prayer first that our cause be good secondly that it be rightly handled therefore heretikes and wicked men cannot make this prayer Dauid was long in this trouble and yet he prouoked them not with euill words but laboured to ouercome their euill with goodnes as Psalm 33. So when we doe them no euill when we haue laboured to doe them good and prayed and fasted for them in patience and long suffering then iâ— it be against Gods enemies and their euill causes we may pray this prayer Vers. 86. All thy commandements are true they persecute me fulfâ—ly helpe me HE hath an assured perswasion of the truth of his cause and of the euill vsing of his enemies both which he knoweth by the truth of Gods word this maketh him to stand out in his good cause and to sticke to the truth of Gods word This is a great thing for the diuell will throw into mens minds if this cause were good it should not be persecuted but thou art more precise than needeth c. to this end that if he could once â—â—ing them to doubt of their cause they should leaue suffering for if men bee once perswaded that their cause is euâ—l or if their cause be good and yet if they know iâ— not then can they not suffer for it Therefore if wee will stand in trouble let vs now in peace be assured and grounded in the knowledge of the truth and build vp our selues now in faith and a good conscience For if this be once said to vs of the diuell Thou hast heard much and yet least not profited leaue thy cause betime or else thou wilt shame thy selfe and thy cause toâ— then it must be a great thing that will make vs stand Helâ—â— Though he had been long in trouble so that hee was readie to be destroyed yet hee prayeth contrarie to the reason of the flesh This teached that euen in the greatest trouble we may call vpon God and when all helpe seeâ—eth to be past then is the â—â—me to be holpen because the wickednes of the wicked is at the full and our â—iall is manifest For the lot of the wicked shall not c. Vers. 87. wanteth Vers. 88 Quicken mee according to thy louing kindnes so shall I keepe the testimonie of thy mouth HE sheweth that he was dead and when he desireth to be quickned by louing kindnes he sheweth thâ—t without this there is no quickening for there is no 〈◊〉 I will keep He that kept them before yet in weakenes and his afflâ—ction did somewhat hinder him as Psal. 17. Deliuer me from the affliction c. therfore he 〈◊〉 to keepe them better For troble hindreth the course of obedience and maketh vs â—â—get many things which wee haue learned Then what a benefit haue wee which now are in quiet and haue our libertie Without louing kindnes there is no quickening He playeth to be deliuered that he may keepe Gods commandements and this is the â—ight end of this prayer â—â—ther to be deliuered out of the present euill or to be preserued from it We doe â—â—â—â— pray to be preserued wee pray for our Queene c. But iâ— it be not to this end we 〈◊〉 nothing from beasts This was the end of Dauid in his prosperitie Psalm 23. and this was his ende why hee would bee deliuered from trouble that hee might dwell in Gods house a long season For it was his griefe that hee could not glorifie God Hee desireth to bee quickened to keepe Gods commandements then what are wee that are as dead men when wee heare and pray PORTION 12. LAMED Vers. 89. O Lord thy word endureth for euer in heauen THis part sheweth the comforts that staied him in his trouble his eyes fainted yet hee sawe Gods word to endure for euer in heauen And this is his saith which when hee sawe no helpe in earth yet could lift vp his heart to heauen And hee noteth the weaknes of his enemies that though they had almost made an end of Gods SaiÌ„ts in earth yet they cannot take the word out of heauen which is the seate therof This must comfort vs when persecution waxeth hot so that wee might say with 〈◊〉 I am â—â—â—â— aloâ—e yet the Lord keepeth his word in heauen from whence hee will send it to another place In the confidence hereof Dauid crieth Psalm 2. Why doe c. and in the death of Christ the Sauiour of the world seemed to be dead so that they mocked him He saued others yet Gods word was in heauen and Christ became a Sauiour to them that beleeued When the children of Israel were brought low in Egypt yet Gods word in heauen was true and they returned to the promised land When the Iewes were translated to Babylon so that all hope of returne was taken away yet Daniel and other knewe the word was in heauen that after 70 yeeres they should returne This is true in particular persons as Iob Dauid Ezechias and others being brought very low yet through hope of Gods word which is in heauen they looked for deliueraÌ„ce though they saw no helpe in earth This is good for vs to lay vp against trouble to come and this comforted Bradford Rogers c. which said God would bring his word from heauen to this land againe And because wee cannot see heauen though we must beleeue it by faith which is of things not seene therfore he sheweth that it may be seene in earth Thy truth indureth from generation to generation c. though all things vnder the Sun be changeable yet Gods truth is one for euer Heauen and earth shall passe Matth. 24. and Luk. 21. This generation shall not passe where vnder Ierusalem he setteth out the state of the world till the last day For as the Iewes did not receiue the true Christ so they were deceiued with a false and when they would not looke to cure their soules the Lord sent famine warre and pestilence to consume their bodies and as they would finde no place in their soules for his word so the Lord would leaue them no place in that good land And thus shall the word continue throughout all generations For wheresoeuer the Lord hath a number of his thither hee will send his word to worke in them faith and repentance and so to strengthen them that they shal neuer fall And as for all the rest the Lord will trie them with his word and when they shall be found not to receiue the truth in loue they shall be giuen vp to beleeue lyes afterward loue shall waxe cold and then iniquitie shall preuaile so that the Lord shall bee constrained to send famine and pestilence with which they shall bee exercised till
dayes because wee attribute so much to ministeriall knowledge and haue felt so little profit by the teaching of the Spirit and seeing we brag so much of faith haue so little loue lastly whereas wee boast of our professioÌ„ and yet are so little profited in holy conuersation the Lord for such contempt of his trueth doth now teach vs by deluding spirits and fantasticall deuisers and the lying Familie of loue Wherefore vnlesse we be more enflamed with a loue of the truth and an hatred of heresie than we haue been it may come to passe that as in the Primitiue Church the Gospell of Iesus Christ being preached at the first of men of the lowest state and afterward for the good liking of it was brought to bee preached after the more learned sort euen so heresie now beginning in the vnlearned and ignorant people may by the iust iudgement of God for the contempt of the word take place euen among the best learned For it is as easie for the Lord in his iudgements to send a lying spirit into foure hundred learned men as to suffer the common Israelites to bee deluded therewith so then we haue the mysteries of iniquitie to teach the mysteries of righteousnes and we must learne loue of them which are the abusers of loue Wherefore if wee desire to know Christ crucified by the spirit in his word if wee will know him to be our Prophet our Priest and our King we must be new creatures for the olde things are gone and new things haue succeeded them in their place wee must let loue be laborious in vs and fruitfull in good workes But when wee haue not so good misliking of heretikes wee shall finde them as the grashoppers of Egypt we shall see new and old enemies ioyne together to the great dishonour of our God Oh how I loue thy lawe We haue then in this verse a iust occasion to examine our selues how we profit in the loue of Gods word wherein the Prophet for our example and imitation pathetically protesteth how he loueth the word of the Lord to declare that it was not in outward shew but in inward affection and that he did not indeede delude himselfe as we do in many things he proueth it by effects for that here alone is true wisedome and not elsewhere to bee found Wherefore it shall not bee amisse to gather all such proofes whereby we may see his loue was vnfained and came from the bottome of his heart The first is a speciall hatred that hee had to the contrarie that is to all false religion opposed to the true seruice of God Secondly it may be shewed in the circumstance of the time and that for two causes both in respect of the lawe which then had little countenance and in respect of his person which then did suffer contempt The third is the reposing of his felicitie in the word when either he felt the sweete promises of God or his inward man delighted with the law in that he preferred it before all profit pleasure glorie with which things naturall men are most delighted as also his great griefe of minde when either he felt not such comfort in Gods promises or his inward man not delighting in his word or when he saw any other traÌ„sgressing the same The fourth is his careful vsing of the means which were many namely his conference with Gods children either in reaching his gifts vnto them or in the participating of their gifts with him his praying praysing of God his holy meditations and his vowing with himselfe to keepe the law of the Lord. In that so vehemently he bursteth forth into this speech Oh how loue I the law we are to see his great zeale to compare our selues with it and where he saith 〈◊〉 we are to learne that if we finde in our selues any wearinesse and loathsomnesse to this exercise we are not as yet sound at the heart Concerning this word thy law we may note that he putteth the law of God his loue thereunto for his loue to God for this end because euery man wil say that he loueth God as the Turke the Pope the Familie of loue but few of vs and none of them doe loue his word For is there any heretike or hath bin who perswadeth not himselfe and would perswade others that he loueth God Wherefore to our vse we must know that if we feare the Lord we must feare him in his threatnings denounced by his word if we say we loue him we must loue his promises contained in his truth if we obey him we must obey his commandements reuealed in his will if we will worship him we must worship him according to the prescript rule of his owne ordinances For the first reason which we haue shewed to be the heartie hatred of false doctrine or false religion he saith Portion 15. vers 1. I hate vaine inuentions but thy law doe I loue And in Portion 21. vers 3. I hate false hood and abhorre it but thy law doe I loue And in the fourth Portion vers 5. he â—larly prayeth against it saying Take from me the way of lyâ—â—g and graâ—â—t me gratiously thy truth Where we see that as the mail of God sheweth his loue to the truth so he sheweth his hatred to lies Neither must we vnderstand here that which he calleth the way of lying for a breach of any particular commaundement but for a generall breach of the whole law of God for a thing opposite to the truth of Gods word so also is it to be vnderstood when the Spirit of God calleth Satan the father of lies that is of fained and forged doctrine both in religion and life as also God is said to be the Father of all truth Now it is manifest I neede not as I thinke to shew this out of the Law nor by the Prophets nor by the example of godly Kings how it is by precept commaunded and by practise vsed onely we will shew a few places in stead of many Deut. 7. vers 1. 2. 3. 4. 5. 6. Deut. 13. 6. 7. Zach. 13. 3. Where we may see that naturall loue shall giue place to heauenly loue the second table must giue place to the first and the loue of man to the loue of God Psal. 16. 4 the Prophet professeth that he will not once make mention of their names within his lips For examples we may see Reuel 2. 6. how acceptable it was in the sight of the Lord that the Church of Ephesus hated the heresie of the Nicolaitans and Reuel 3. 15. the Spirit of God reprooueth the Laodiceans because they were neither hot nor cold So grieuous a thing is it in the eyes of the Lord when the world will rather take vp false religion than zealously gainsay it But it may be that their ciuill conuersation and outward courtesie doth much slake our hatred against
as wee may shewe as well our infirmities as our excellent graces Againe because hearing is the sense of discipline and many will attend on reading and hearing which will not bestowe time to conferre to pray to giue thankes to meditate or vow their obedience to the Lord he comprehendeth the one in setting down the vse of the other For if in our reading and hearing for want of meditation we doe not profit we are as coloured in the Sunne wherefore wee must admonish and â—ee admonished we must pray and prouoke to pray we must meditate and often thinke oâ— those things which we haue heard or read Indeede knowledge reading and hearing are sweete euen to a naturall man â—ut to conferre to be admonished to pray to giue thankes be things hard and difficult It may be that some can pray to serue the times because of the law which constrained them but how many shall wee finde that doe it priuately in trueth and voluntarily Some read and they rest in the generall rules not making any vse of it to themselues and so learne that which is another mans not appropriating it to themselues for want of meditation Whereof it commeth to passe that wee see many make a learned sermon in generall precepts who when they come to particulars to comfort those that lye sicke or to raise vp them that are tempted for want of practise in themselues can say nothing The very Heathen could grant and you know who speake it that a mâ—â—s life was a cogitation of death But because we can meditate of death for that we ioyne with it the hope of immortalitie I say that a Christian mans life mâ—y well besaide to bee a meditation of the law of God and how hee shall stand before Gods iudgement seate Which meditation in this man of God sheweth that euen from the heart he loueth the law of God If we examine our selues we shall finde our tongues to cleaue to our teeth and to the roofe of our mouthes whereby wee see that we cannot say this with the prophet that from the abundance of the heart our mouth speaketh For we sinde by practise that we heare reade and sing so coldly as we shew that our affections are almost dead within vs. There followeth in the end of the verse continually Wee know by proofe of daily experience that whatsoeuer we loue of that we continually thinke And in that this qualitie or circumstance is ioyned with meditation we are taught that though we must reade heare conferre pray and giue thanks often yet we must meditate continually For as it is absurd to say that a man should be continually reading or conferring so we must know that it is requisite in all these things to examine our selues by meditation whether we reade profitably conferre effectually or pray vnderstandingly That we now haue this continuall meditation we must pray that we may haue a loue to the word Loue indeed were of it selfe eloquent enough if we had it in any good measure but to stirre vp this loue we must vse many reasons about the nature of the word how it is mysticall pure and eternall which when we see in truth we shall loue the word Where he saith in it is my meditation wee must vnderstand that it was no rouing meditation but that it was circumscribed within the compasse of the law of God Now to our profit let vs learne to meditate according to the law of the Lord and so as vnder the generals we may touch the particulars to make the vse of them in our selues Thus we haue seene the cause of this effect to be loue For as the rich men of this world meditate of gathering goods naturall louers of their loue and ambitious men of their preferments so the man of God hauing no greater riches pleasure nor glorie than in the word maketh it his whole delight and studie For where we loue thither loue doth easily drawe our affections with it We haue heard why mention is made only of meditation namely because it is the life of all the other meanes and maketh them more fruitfull and why his meditation was maried to the law euen because it excludeth all vaine collections which proceede of general knowledge Besides therefore is meditation named because it most agreeth with the nature of loue For though we cannot alwaies be reading hearing or talking of those things which we â—â—â—â— we may alwayes thinke and meditate of them Now what is the cause that 〈◊〉 〈◊〉 is preached and â—o little is practised but because wee vse so little conference prayer and meditation The remedie hereof is to knowe what a sinne this is and that among all 〈◊〉 in the day of trouble none so great to torment our consciences as that we haue tested in a generall 〈◊〉 and â—â—â—â—ng of the word without applying of it to our seuerall practises by meditation He hath shewed now his loue in the verses following hee setteth downe the fruite of his loue For as hee shewed that the word of God is of such nature that aboue all other things iâ— is eternall so also hee sheweth that the effects thereof are eternall And whereas men desire nothing more than that wisedome whereby they may excel their enemies in policie their teachers in doctrine and the aged in counsaile he declareth that hee made this choyse to set his loue on Gods word which performeth all these things As loue then is the mother that breedeth meditation and meditation is the nurse to cherish this loue so here because the argument of the effect doth most with men preuaile hee sheweth the mightie power and operation of the word of God What is the reason why men do not râ—st and stay themselues wholy on Gods law Surely because they are not perswaded that there is such excellent wisedome in the same We see then that wee must learne for the generals to bee wise in sobrietie and according to the word of God knowing that the Scriptures are sufficient to touch to improue and correct and to instruct iâ— righteousnesse that the man of â—â—â—â— may bee absolute being made perfect vnto all good workes 2. Tim. 3. The Wiseman counsaileth vs Eecles 7. 18. that wee should not â—â—â— iust euermuch â—â— make our selues ouerwise least web 〈◊〉 Where he sheweth that this is the way to bring blockishnes to make our selues wiser than God and to deuile to become more iust than the word prescribeth vs. What is the cause why so many are so foolish in their death when they haue ouerreached themselues as Achitophel Surely because the Lord doth inâ—â—uate them whilest they would be wiser than the Lord so that their wisdome is 〈◊〉 into childishnes and their policie commeth to nothing What is the cause that we are no more occupied in the reading and hearing of the word Doubtlesse because it is a base and simple thing in our iudgemenâ—â— and containeth not so high mysteries in it as
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
to fight against Gods enemies Whiles he was in his fetching policies did not the Lord send enemies the instruments of destruction to his wife and children Whilest he would rest on God hee was wise but when he would number his people he was confounded What did his policie in adulterie preuaile to disguise in such sort Vriaâ— to make him drunken to set him in the forefront of the battaile was he not much foyled Salomon who whilest he walked before the Lord was wiser than his father Dauid when hee gaue himselfe to many wiues and began to be secure and to runne into grosse Idolatrie was greatly displeasing in the sight of the Lord. Iehosaphat so long as he obeyed the Lord was feared but when in policie he ioyned himselfe in affinitie to a wicked King he was almost confounded and surely had been punished had hee not in repentance turned and humbled himselfe before the Lord whose policie also in ioyning his ships with the ships of Ahaziah was afterward punished in his posteritie Vers. 99. I haue had more vnderstanding than my teachers for thy testimonies are my meditation IN the second particular effect the Prophet saith he did excell his teachers which hee doth not to bragge or boast of himselfe but commending the free graces of God he stirreth vp himselfe to make other men not onely to content themselues with a care of hearing the word but also to make conscience of meditation This then is leâ—t of the Spirit of God for our comfort in that we may find the like fruite vsing by praier the like meanes so that if we bring not forth an hundreth fold yet threescore or at the least thirtie fold according to Gods wisedome True it is that the scholler often becommeth better learned than the teacher which is a singular blessing of God that the learned man should ascribe nothing to himselfe and to giue God the glorie hee enlighteneth where he thinketh meete and encreaseth when he seeth it good Now we may see this by experience euen in heathen men Aristotle was wiser than his Maister Plato in whom this blessing of God appeared in that they ioyned studie and meditation with their learning In Law Physicke they are most frequented who with much reading haue vsed much musing and practising None either in peace or warre haue euer gouerned excellently but they were great musers and did often sequester themselues from company then more freely to attend on meditation This doctrine shall be taught in a contrarie thing We know there is a speciall kinde of musing whereby Sathan doth often teach and communicate things to many in greater measure than they can receiue by all the books in the world so also there is a speciall meditating whereby the spirit of God communicateth to vs more heauenly things than either wee heare or reade As when Sathan will polish a mans wit to any euill hee will haue him to waite on him so God would haue vs to fill our iudgements in the particular meditation of things heard to see how all circumstances hold and faile This is then the wit which experience confirmeth that when wee are taught any thing which by reason is conceiued wee can adde if this bee true then that is false if it holdeth in the lesser then it holdeth in the greater On this sort let any man heare with meditation he shall finde something by the generall rule heard hauing the Spirit of God for his teacher which the Preacher had not or saw not or seeing expressed not Doe they then most profit who after hearing doe meditate and see more by the ministerie of the Spirit than by the ministerie of the Pastor Let vs marke it then by the blessing of God vpon it and let vs note the contrary by Gods curse vpon it What is the cause that there is so little profit by the ordinarie ministerie of the word and so great fruites arise where it is more seldome vsed but because meditation is the life of learning and the death of things conceiued is the want of musing Mans minde is infinite which nothing can satisfie but God or the diuell and continually rolleth either in good or ill In that he addeth thy testimonies are my meditation wee must note that to haue a sound meditation wee must be circumscribed within the limits of the word otherwise it will be erroneous but being ioyned with knowledge it refineth our knowledge and teacheth the vse of it If Philosophers saw that a mans life was a meditation of death whereby as they abstained from many pleasures they became neuerthelesse very vaine-glorious yet could they not attaine to any sound comfort because they were destitute of the hope of a better life But Gods children meditating on the last iudgement day make a conscience of many things past pare away many present corruptions and sigh for the remembring of their poysoned temptations to come How godly people haue excelled their teachers it needeth not long proofe out of the Scriptures Moses excelled all the learned men in Egypt Daniel surpassed all the Magicians in Babylon Paul excelled his teacher Gamaliel because though the Egyptians were learned and the Babylonians profound yet Moses and Daniel refined their knowledge humane with the studie of Gods word And Paul being brought vp in the doctrine of the Iewes vnder Gamaliel after he came to meditate on the Gospell of Christ excelled not onely his teachers but ouer-reached all other of the Apostles in heauenly knowledge We may then blush at the great knowledge in times past but herein we may be comforted because they as they were wise were also wicked but we may be as wise vsing their meanes and more godly meditating on the word which cutteth off all errors in doctrine and corruptions of life Againe Elie brought vp Samuel who proued wiser than Elie by his continuall meditation Salomon excelled Dauid by studie and prayer vntill he forgetting himselfe gaue himselfe to women Paul was taught of Ananias the principles of religion but he excelled him as far in the learning of the Spirit as he surpassed Gamaliel in the doctrine of the Iewes Let vs marke then the blessings of spirituall meditations which make vs fit in wisedome to admonish and in the spirit of consolation to comfort For in my iudgement their wisedome which depend on generall rules is in their bookes and must be fetched from their teachers but meditations may well be called a readie mother of knowledge and a nursing mother of wisedome If men then will whet their wits and helpe their memories they must vse meditation because when Gods word hath taught vs we shall neuer neede to consult with our booke nor take aduice of our teacher Vers. 100. I vnderstood more than the ancient because I kept thy precepts IT followeth I vnderstood more than the ancient c. As we haue heard of the glorious effects of the word in this man of God how he excelled his foes in
they must both ioyne together least that wee considering of them being olde and not on new should think they were not or at least that we resting on the iudgements of God executed of late not lifting vp our eyes to the iudgements of old should ascribe them to euil fortune chaunce and destinie We may then see how they which vsed the meanes of good things encreased in them and how they that resrained not from euill did slide backe vnto wickednesse Wherefore that we may throughly be perswaded of the truth of the Lord in things commanded forbidden threatned promised it is requisite to obserue the proofe of them so oft as God giueth iust occasion thereof For vntill wee looke on these things and see his blessings and his iudgements we shall neuer haue a care to doe good nor a conscience to auoid euil and to looke into them is to looke into the glasse of Gods word Many deny prouidence because they haue not a knowledge of the word or else leaning to their reasoÌ„ giue too much to naturall causes or lastly because they haue not a daily growing in the word For that may well be the sense of this place Thou dost make me to grow in knowledge Here is also commended vnto vs the teaching of the spirit by the ministry of the word For otherwise we may often read the Scriptures and yet be ignorant in Gods iudgements in not ascribing euery iudgement to his peculiar office For when we heare of an heretike wee say what is he an heretike I maruell hee is become such a one I knew him an honest man I neuer knew any euil by him yet the word of God telleth vs that some mens sinnes goe before to iudgement and some mens come after and that it is come to him either for want of good workes or for some secret sinne It followeth Vers. 103. How sweete are thy promises vnto my mouth yea sweeter than â—â—ny vnto my mouth VVEe haue heard in the ninth portion that vntill wee put our whole folicitie in the word wee shall not profit That which here is called promises I take rather for iudgements partly because in the proper tongue the word is left out and partly because he had vsed this word iudgements in the verse immediately going before But so me will say how can the iudgements of God hee sweete which are so troublesome fearefull and grieuous I answere that the godly haue no greater ioy than wheÌ„ they feele either the mercies of God accomplished towards them that feare him or his iudgements shewed vpon the reprobates Vnto my mouth That is I take as greate pleasure in talking conferring and perswading thy iudgements as my mouth or the mouth of any that loueth honie is delighted therewith So he saith portioÌ„ 2. vers 6. I haue had as great delight in the way of thy testimonies as in â—â— manner of riches The meaning then of the verse is when I feele O Lord such effects of thy promises in my selfe and in others that feare thee and such fruites of thy vengeance on them that despise thee I finde great comfort in thy word The Prophet Dauid found this sweetnes by experience in himselfe and therefore spake by proofe Why doe not we feele the like comfort because we vse not the same meanes we finde not the like effects For if we could see our enemies put to the wall by the word then should our knowledge exceede the knowledge of others if we felt the allurements of the world the inticements of the flesh and the motions of the diuell bitter vnto vs then should wee taste this sweetnesse Wherefore before wee make conscience to vse the meanes of good and to auoide the occasions of euill we cannot profit Thus we haue shewed how the iudgements of God may be sweete that is vnto them that reioyce either to see the promises of God performed to the penitent or his wrath fulfilled in the impenitent This delight made the Prophet out of the abundance of his heart to speake ioyfully of them portion 2. 6. With my lips haue I declared all the iudgements of thy mouth And because they testifie no small loue to a thing which for affection to it will rise at midnight he addeth portion 8. 6. At midnight will I rise to giue thankes vnto thee because of thy righteous iudgements This is then a true note that a man hath delight in Gods word if from the abundance of his heart his mouth can speake of it and when the word of God dwelleth so plentifully in him that hee can speake it in wisedome Againe if we haue such an earnest and naturall delight being wearie to refresh our selues with fables what a dulnesse is it in vs that wee cannot finde as great comfort in the word of God Wherefore we are to examine our owne hearts that how so euer we haue bin delighted before to heare vaine and friuolous tales so from henceforth we may please our selues in true histories in the word For though other may be corrupt with flatterings yet these histories are true free from all assentation because they register as well the sins of the Kings and their kindreds as their vertues Neither can wee euer sound the Prophet vntil from the experience of our own selues we can proclaime forth the examples both of Gods promises and of his iudgements We shewed that the cause why wee felt not such profit as the man of God did in the word was because wee vsed not the like paines wee vse fewer meanes therefore our loue is the lesse to the truth wee auoide not so many occasions of euill therefore we sinne the more If we then would be more diligent in conference more feruent in prayer more giuen to meditation wee should profit more if wee would refraine from euill and abstaine from occasions of it wee should both bee great in good things and auoide many afflictions The cause then why we either speake not of Gods iudgements at all or speaking speake so coldly is because we are so dead in vsing the meanes of good and so dull in auoyding the occasions of euill The Prophet port 7. 4. saith I haue remembred thy iudgements of olde and haue beene comforted Where we are to note that wee are not at vtter defiance of sinne and in full league with goodnes vntill we haue found comfort when either the Lord shewed mercy vpon his or vengeance on the wicked And then Gods iudgements will bee sweete vnto vs when remembring that no sinne shall be vnpunished we abstaine from sin â—nd seeing that no good thing shall be vnrewarded we are moued to goodnesse For what can strengthen a man more than to consider this that God will punish sinne one day and that in time he will fulfill his promises to his childreÌ„ which walke in truth before him although in great weakenesse We haue also taught that we must vse such a moderation of our affections as we may stay
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
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
humble they feare themselues they seeke the Lord by prayer and are desirous to be established in the promises of God they are as strong as Mount Sion which cannot be remoued but remaineth for euer Psalme 125.1 Though then we be weake yet our Christ is strong though we haue many enemies yet the Lord hath promised to be our staie against them all Let vs knowe that perseuerance is as well the gift of God as to come at first to God We know what a free gift of God it was that we came to him Hee sought vs when we desired him not he found vs when we sought him not We see how before our calling we closed our eyes and would not see him we stopt our eares and would not heare him we drew backe and refused to goe to him and the Lord was faine to draw vs out so that our beginning came of God who reformed our iudgements and renewed our affections now to be established in seeing hearing and willingly drawing neere vnto God is his onely gift also Well we must be afraide of our selues and suspect our selues For why doe we slip often into such grosse sinnes why are we carried away with our owne affections why doe so many good motions die and perish in vs but only because of our securitie we are not careful to please God we are not afraide to offend God Well if we see that securitie hath bene the cause of our woe let vs labour to be carefull which is the cause of our good if securitie hath bene the cause we feared not let vs now be carefull that we may be afraide of our frailtie and trust in Gods word Otherwise if we be quiet with our selues and yeeld to presumption God will suffer vs to fall This is the cause why our sinnes breake out often to Gods dishonour and to the griefe of our owne consciences because we doe not more carefully to looke our thoughts and watch ouer our words It is added in this verse that I may liue So he saith Portion 10.4 Let thy tender mercies come vnto me that I may liue We see heere that the children of God thinke they haue no life if they liue not in Gods life For if we thinke we are aliue because we see so doe the bruit beasts if we thinke we are aliue because we heare so do the cattell if we thinke we are aliue because we eate and drinke or sleepe so do beasts if we thinke we liue because we doe reason and conferre so doe the Heathen The life of Gods children is the death of sinne for where sinne is aliue there that part is dead vnto God Art thou then giuen to malice to swearing to cursing to breaking of the Sabbath to adultery to filthines to stealing or slandring surely then art thou dead and if God should take away thy life from thee whilest thou art in this estate thy soule should goe sooner to hell than thy bodie to the graue We now see that Gods children finding themselues dull and slowe to good things when they cannot either reioyce in the promises of God or finde their inward man delighted with the law of God thinke themselues to be dead The Prophets meaning is this I am euen as a lumpe of flesh I am like an image or like an idoll of Gods childe I beare the face of his childe but I am as dead and as a blocke or a stocke or an idoll For as an idoll hath eyes and seeth not eares and heareth not mouth and speaketh not feete and goeth not euen so haue I eyes but I see not the glorie of my God I haue eares but I heare not the word of God I haue a mouth but I shewe not forth the iudgements of God I haue feete but I walke not in the law of my God The iust shall liue by faith Hab. 2. Rom. 1. Now I liue no more but Christ liueth in me saith the Apostle Oh that men would consider this that they are dead otherwise than their life is hidden in the promise and they haue no life but in Christ and from his spirit If the Prophet sayd this of himselfe where is the faith of our protestants where is the life of the godly where is their hope of a better life where is their practise of repentance where is the peace of conscience that passeth all vnderstanding where is the ioy of ChristiaÌ„s where is the care of mortification where is the quicknesse of sanctification where are all these become They are sewe and dead to good workes they liue in sinne they be but Christians in name they are very idols There is no life but in the word which we must finde by experience in our selues When Gods children finde this life of God in them then are they merrie and glad but when they feele that God withdraweth his spirit from them then they see how they are dead dull and carelesse as they were wont to be before they were regenerate Shall not this make vs more carefull and zealous of good workes and to be more iealous of our selues Let vs consider this that it is a ioy to haue a life and that euen the life of God the life of Angels the life of Christ when we contemne this life when wee are zealous of good workes when we feele spirituall ioyes when wee looke for a crowne of glorie when we labour to be renewed to the image of Christ. This is an heauenly life and though we will sweate and eate and drinke this is common with the beasts of the field and hauing no experience of faith in vs wee are either dangerously sicke or altogether dead If wee thinke it an hard matter to restore nature in a consumption how hard a thing is it to restore grace and saluation in a consumption of the soule If wee are without hope when a man is in a languishing disease when he hath no delight to eate when hee cannot brooke his meate and his sleepe is gone from him hee cannot labour and Physitians dare not meddle with him what hope is there when we are in such a consumption that the woâ—d which we heare doth vs no good the Sacraments which wee receiue doe vs no comfort prayer doth vs no good and when we cannot abide to labour in good workes surely it is a token we are almost languished to death if wee be not already dead wee are in extreame danger The Lord indeede is gracious and would not our death but if wee bee consuming and see it not if Gods life be going from vs and Sathans life is comming to vs if Gods graces be languishing in vs surely we are as dead Let vs then search our owne corruptione that we may see how neare we are to life or how neare wee are to death whether wee growe or consume whether for the one wee are to feare and pray to God or for the other to reioyce and praise God Thus we haue heard that the faith
of Gods children are not so sirme as that it is neuer shaken they are not alwaies in the tenour and as the Lord giueth them of his grace in measure so hee giueth them at sometimes more at sometimes lesse he often humbleth them with incredulitie to exercise them in prayer and to confirme them the more by his Spirit whereof they haue had a pledge in his word Wee haue learned that the Prophet thought himselfe to haue no life but as he had the feeling of the life of the Sonne of God to be conueyed to him by the spirit of God through the working of the word of God and that as we breathe eate playe and labour wee haue nothing differing from bruite beasts as we haue fiue wits to discourse of things we haue nothing more than the heathen than the Turkes than the vngodly infidels The Scriptures shew that all that liue in ignorance and sinne are dead for they that liue in ignorance sit in darkenes and in the shadow of death as it is in the song of Zacharie and if we liue in sinne the Apostle witnesseth we are but dead Ephes 2.1 The death of sinne is the life of a man and the life of sinne is the death of a man sinne then I meane to liue in vs when wee giue ouer our selues to sin with pleasure and lye in our sinne with delight And yet here is a further thing for the man of God speaketh of the experience of Gods children who when they feele delight in prayer and their inward man delighted with the word of God they thinke they are aliue and that so long they walke in the land of the liuing but when they fal into some sinne and become vnthankfull or pensiue there comes a dulnes and deadnes of heart they are not able to see any difference betweene themselues and the reprobates and finding in themselues such an heape of ill inclinations they think themselues to be dead It followeth in the verse And disappoint me not of mine hope As if he should say O Lord euen as I trust in thy word so my hope is that thy word shall be accomplished As faith is the mother of hope so hope is the daughter and nurse of faith for faith breedeth hope and hope nourisheth faith faith assureth vs of the trueth of Gods word hope waiteth for the accomplishment of it His meaning then is Lord as I trust in thy word so strengthen my faith and disappoint mee not of my hope for howsoeuer the wicked continue for a while I beleeue that I shall haue a glorious end I beleeue it is not lost labour to serue the Lord O Lord I hope to see them troden downe that breake thy statutes Thus we see how Gods children feare their vnbeliefe and nourish their faith with prayer so the true Minister of God cannot but be zealous to stirre vp his people to feruent and frequent prayer We see the one halfe of this Psalme to bee prayer and that in euery portion two or three or foure verses be prayers And the man of God being willing to bring his knowledge to feeling hath still this prayer Stay mâ—e in thy word teach mee thy statutes disappoint me not of my hope establish thy promises to thy seruant For as reading hearing and conferring doe more increase knowledge than feeling so meditating praying and singing doe more nourish feeling than knowledge Had he that had such a faith in Gods word such ioy such delight such life in the spirit neede so often and feruently to pray then I beseech you let vs pray pray pray Vers. 117. Stay thou me and I shall be safe and I will delight continually in thy statutes THis agreeth with that in the verse going before stablish mee according to thy promise Hadst thou need Dauid to be staied didst thou wauer oh how need we to be stayed and to pray against our wauering he meaneth here thus much although I am well minded and delight in thy law yet I am so brittle and so slipperie that if thou stay mee not I shall sall I am gone Oh man of God feeling his owne wants and infirmities I shall be safe that is If I be not stayed by thine hand I shall be at the last cast Psal. 30. 6 he said hee should neuer be remoued here is another spirit where he saith he should be safe But here wofull experience taught him that he durst not be stayed on himselfe whereby he declareth that as without Gods word he could not be safe so come what come would befall what danger could befall in the Lords word he was staied sufficiently Then we are to learne that the promises of God must engender in vs a care and feare of our selues for if we begin once to be quiet with our selues when wee begin to be secure and presumptuous let vs assure our selues that we are not farre from sinne But if we feare that wee are staggering and reeling persons and that we are very slipperie is there not cause of humbling that this humblenes should breed carefulnesse carefulnesse should cause watchfulnesse watchfulnesse should vse the meanes and the meanes should be sanctified by prayer Then come hell come the diuell come the world come the flesh if the Lord stay vs we shall liue and not die we shall surely not miscarie And I will delight continually in thy statutes Wee see here that there is no free will for he prayeth likewise Port. 5. 1. Teach me O Lord the way of thy statutes Neither did he promise of himselfe before but did hope in the Lord. Such brittlenes is in the world such sleights in the flesh such slinesse in SathaÌ„ such corrupt examples in the world that vnlesse the Lord stay vs we are so farre off from delight in good that we are ready to fall into great sinnes Euery man therefore is to search his owne heart and by the cause we may come to the effects and by the tree may coniecture of the fruite so by the effects we may iudge of the cause and by the fruite we may iudge of the tree Where is now this delight when we heare the word we heare it with such coldnesse therefore it is a manifest proofe we are not staâ—ed in the Lord. For whosoeuer doth not delight in the word he may deceiue his owne soule but surely as yet he is not staied on God If we are not delighted then are we stâ—ied on our own selues but if the Lord work in vs then shal we feele delight This is a griefe of my soule that I see no delight in the Lords day all things are done for fashion but the power of godlinesse is not among vs. The cause is the want of priuate exercises the want of priuate reading and praying and this bringeth a secret curse of publike exercises and therefore I cannot but so often vâ—ge priuate prayer and meditation Vers. 118. Thou hast troden downe all them that depart from
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
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
behold here the blessing of God he will blesse â—ts and satisfie the hungrie soules The Lord requireth nothing of vs but to mistrust our reason and to suspect our affections but to be teachable in spirit to hunger in heart and thirstingly to long after his word which if we shall doe we shall receiue increase of knowledge and amendment of life For to them that as meeke schollers wil be taught of Gods spirit and submit their reason to the simplicâ—tâ—e of the word the Lord saith Matth. 5. Blessed anâ— the poore in spirit for theirâ—s is the kingdome of heauen Blessed are they that hunger and thirst for righteousnes for they shall be filled But here may seeme to mans reason a great repugnance to the verse aforegoing The entrance into thy word sheweth light and giueth vnderstanding to the simile For hee had shewed in the verse going before that the testimonies of the Lord were wonderfull not in part â—â—â— meaning that all therein was mysticall and here he saith that the very entrance into Gods word giueth light and vnderstanding to the simple We answere that the law or especially the second table of it may bee conceiued by reason but it is nothing so in â—â—â— doctrine of faith which is here meant in this word testimonies which we shewed to bee taken for the couenants of God The doctors of reason I meane the papists say the word is not to be taught to the common people because it is mystical but they neuer knew not by good experience felt that the Scriptures of God were easie to them that would submit themselues to them and vse them familiarly Others indeed may read see and heare them but they shall be as Parables and enigmaticall vnto them If then wee did see this aright that that which the wisest man cannot conceiue the simplest soules may attaine to if they will be taught of God would it not take vp our affections This made our Sauiour Christ say I thanke thee O Father Lord of heauen and earth that thou hast hia these things from the â—â—â—â— and prudent and hast reuealed them vnto babes euen so O Father was it thy good will and pleasure As if our Sauiour Christ should haue said O Lord I see the wise men haue great conceiuings and yet they attaine not to thy word yet to them that are humble and poore of spirit I see thou makest it knowne Did our Sauiour Christ giue thankes for this thing and shall not we for whose example these things were done We can giue thankes for our wits and for our memories but what is that to the purpose our wit may rather hinder vs than further vs in the true knowledge of the Lord vnles it be humbled and subiect to Gods spirit But here is a great cause of thankefulnesse that the simple shall vnderstand these mysteries not as we shewed before such as haue no conceiuing at all but such as acknowledge their simplicitie and hunger after the word euen as we also grant that wisemen shall haue this vnderstanding if they will denie their reason and stir vp affection For as all wise men shal not be debarred from this priuiledge so all simple men shal not be preferred thereunto For neither wisedome in it selfe nor simplicitie in it owne nature doe either further or hinder hereunto But alas I see how loath men would bee to lose their worldly wit and how they seeke after praise and commendation for the same but few eyther with like affection desire spirituall vnderstanding or sorrow in any like measure when they haue it not Deut. 4. 6. That is your vnderstanding and wisedome in the sight of the people saith A Moses That the Lord permitteth you so neere to approch to him and to bee taught his ordinances and lawes What then meane these speeches of them that hunt so much after worldly wit Why doe you thinke I am a foole Doe you thinke I am an asse and haue no wit to conceiue what things be as well as other men Doe you count me but a dul head Surely they are too proud and too much blinded in their owne conceits Wherfore the Prophet doth shew vs that as the mysteries of Gods word are reuealed to them that are simple of vnderstanding so are they to theÌ„ that are zealous in affectioÌ„ The cause then why we do no more profit by the word is because wee doe not denie our reason wee haue not affections that hunger after it nor loue to make vs pant for it which things if we did we should surely be satisfied Indeed the Lord giueth vnderstanding to whom he pleaseth where he purposeth to bestow so great a blessing hee giueth grace also more aboundantly to suboue their reason And as simplicitio cannot of it selfe bee a cause of spirituall vnderstanding but as it sooner bringeth vs to a sight of our wants and maketh vs the more to long after Gods word so wisedome is no cause of hinderance but as wee resting too much in the feare of reason cannot easily be brought to the simplicitie of Gods word And if the entrance rudiments and principles of religioÌ„ giue such knowledge and the very catechismes yeeld such vnderstanding what is to be hoped for when wee attaine to riper knowledge when wee haue more vnderstanding when wee haue more affections well let vs then examine our owne hearts herein when wee begunne were wee delighted with vnderstanding and did our vnderstanding moue in vs such affections and in our proceedings is our vnderstanding lesse and our affections fewer or doe we not thinke still of our ignorance and desire to haue our iudgemeÌ„t clearer we are in a dangerous estate we must suspect our selues Sathan wil bewitch vs and tel vs that this is a paradoxe that after so long hearing and reading we should still be ignorant and that still we haue neede to hunger after the word It is therfore the great mercy of God that to the receiuing of so singular a benefit he requireth nothing of vs but the acknowleding of our ignorance and bewayling of our wants Hee would that we should still put our selues in minde of this one thing that though we haue not this vnderstanding in the highest degree or in an hundred fold yet we must haue it in some degrees either in threescore fold or in thirtie fold we must vexe grieue and trouble our selues for this affection For where it is the heart is a liberall and free ruler of our affections and where it is not we must learne to lay violent hands euen on our affections We are to shew that which we omitted in the latter ende of the verse going before Because I loued thy law c. Heere the prophet sheweth that the loue which hee did beare to Gods lawe was so great that it could not satisfie him but still hee thirsted after it and thirsting did pant Loue as we say alwaies setteth a price of things nothing is too deare no trauaile
haue not with the Prophet the like graces If we then fall in vnbeleefe or in time of trouble possesse not our soules in patience let vs not hope for this mercie but if in a right cause we haue walked vprightly vnder hope of the like grace we may pray for the like mercy That loue thy name Whatsoeuer loue he had to God he would not expresse it by shewing it to the Lord but by testifying it to his word The name of euery person or thing serueth especially as we know to make them knowne to vs and to discerne them from other in that kinde So is it in the name of the Lord whose name is set downe to vs Exod. 33. and 34. by the Lord himselfe speaking to Moses The Lord passed before his face and cried the Lord the Lord strong mercifull and gracious c. We see what is the name of the Lord the eternitie wisedome power strength and goodnes of the Lord for all these things abide in him and spring from him to his creatures as from a fountaine Now in that these things cannot be known but by the word whatsoeuer loue we shew to God we must testifie it by obedience to his word For in that he is in all these things so infinit he sheweth vs in the second Commaundement that no Idoll can expresse his wisedome power loue and iustice but his word alone which is the glasse wherein alone whilest we are in this life we see the face of the Lord. Seeing then the word doth make his name so knowne vnto vs we then loue his name wheÌ„ we loue his word which sheweth vs his loue power eternitie and goodnes Wherefore the Prophet in this same Psalme saith Thy testimonies are mine heritage for euer expressing by the word his loue to the Lord according to that Psal. 16. 5. The Lord is the portion of mine inheritance Then he said he loued the Lord when he loueth his law Here then we see that Heretikes loue not the Lord bragge they thereof neuer so much and call themselues the Familie of loue because they loue not the word We must then try our loue to God by our loue to his word and sith the loue of God is not pure in Heretikes let vs loue the word which is a sound triall of our loue of God for looke what loue he would haue done to him he requireth to haue it shewed to his word Thus we see they loue Gods name which loue his mercy iustice strength and power but because we cannot know them nor be endued with them but as the Lord by the ministery of his word and working of his Spirit communicateth them vnto vs we must shew that loue to the word which we would shew to the Lord. As we therefore are desirous of the reading hearing and meditating of the word of God as we delight to be conferring of it as we reioyce when we see it obserued and kept in our selues and in others as we are grieued to see this broken in our selues and others euen such is our loue to God his word Vers. 133. Direct my steps in thy word and let none iniquitie haue dominion euer me VVHen the man of God said before that he opened his mouth and panted and that he saw the word of God was wonderfull and that the very entrance into it gaue light vnderstanding vnto the simple he now prayeth for continuance in this his loue The ende then of this his prayer is perseuerance and sheweth that though he loued the word yet he is still ready to goe out of the way and so vnlesse the Lord stay and establish him iniquitie should get the vpper hand Thus we see how he feared and suspected himselfe for had he not feared this had been an vnnecessary prayer The man of God had not that opinion of himselfe which men haue now adaies in thinking so highly of their owne strength but prayeth to the Lord that he may not goe astray which thing he thought he might of himselfe easily doe and that if it were so that he slipt somewhat awrie yet that he might not goe too farre least that iniquitie should haue the vpper hand of him Thus we see that in this Psalme is set down vnto vs a myrrour of godlines wherin a man may come to the sight of his corruptions and to a feeling of his neede in hauing his steps numbred and his pathes guided by the word If we were truely perswaded of this same it would pull vs on our knees and humble vs it would make vs make much of the meanes whereby we might helpe these infirmities But we suspect no such danger and therefore wee are not so carefull in our singular actions to watch ouer our selues and that by degrees we may fall away and start out of the way or ere we beware In that this followeth so immediately his former prayer that God would looke vpon him and be mercifull to him he sheweth that there was neuer any man but he was in danger and most readie to fall vnlesse God looked on him and were the more mercifull vnto him So that with the gift of perseuerance hee prayeth for mercie declaring that vnlesse the Lord would bestow such grace on him he was not able to continue This must stay the pestilent doctrine of the Papists who foolishly dreame that a man hauing freewill may hold forth his course in the right way and may promise to himselfe safe passage True it is Gods children may assure themselues of strength because the Lord is on their right hand but so as they are still to feare their owne frailenes and to pray for finall perseuerance This verse is all one in effect with the first verse portion 14. Thy word is a lanterne to my feete and a light vnto my paths In both which places hee sheweth that as hee that goeth in a darke place or in the night cannot goe on right step but as hee receiueth light from the lanterne to see his way and when hee is in neuer so little darkenes hee is in danger and readie to stumble so we if we march forward in ignorance and darkenes cannot guide our selues one step to the kingdome of heauen but as wee may haue light from the lanterne of Gods word to beware how wee tread and when wee swarue neuer so little from this light wee are in daunger of making our conscience to stumble This borrowed speech goeth then thus farre As he that is in darknes can goe no further safely than he is within the compasse of the light of the candle so according to the measure of our knowledge of Gods word are we able to direct our affections happily and no further In thâ—t he saith Direct my steps he noteth that although wee haue the light of the word before vs yet vnlesse the Lord open our eyes it shall bee as vnprofitable and vnable to guide vs as the light of a candle is to
vs that vnlesse the Lord teach vs it is vnprofitable Wee must ioyne to the ministerie of the word the direction of Gods spirit What is the cause why we haue a generall liking of the word and yet haue not a particular misliking of our deserts euen because we haue not the particular guiding and gouernment of Gods spirit Marke here the Prophet prayeth not the Lord to direct him either by fantastical reuelations whereof heretikes dreame so much nor by vaine superstitions which blinde the Papists nor by ciuill policies wherein wicked worldlings so abound but onely by his word Nâ—â—â—â—â—r in truth is there any thing that can purifie our hearts or cleanse our affections but onely the word which also is vnfruitful vnlesse the Lord guide vs For it is an hard thing to gette in to the way but it is harder being once in the way to continue in it and hardest of all when wee are out of the way to come in againe For seeing the way to be so strict that sometimes we goe on this hand and sometimes on that it is a grace of graces either to be kept in the way or being out quickly to be brought in againe And let none iniquitie haue dominion ouer me c. Iniquitie as wee taught before hath dominion ouer them where it breaketh out without controlement and in whom it beareth a sway with delight to the hinderance of Gods glory to the breaking the peace of their owne consciences and to the euill example of others He prayeth not we see to be without sinne for that he know he could not be in this life but that 〈…〉 might not rule raigne in him No more doth our Sauiour Christ teach vs to pray that we might be without sinne but that our sinnes might be for giuen not that we should bee voide of all temptations for of all temptations not to bee tempteâ— is the greatest but not to be ouercome of temptations not to be freed from all sinnes but that Sathan the author of euil might not preuaile against vs. Wherefore the Prophet saith Psal. 19. 13. Keepe thy seruant from presumptuous sinnes let them not raigne ouer mee Where he meaneth Let not the errors which are so rife in me grow too presumptuous but giue thy seruant grace to espie and foresee them which agreeth with his sense in this place Lord though I see this heape of corruption is still in me and lurketh still in my body and is buried in my flesh yet let it not breake out to thy dishonour or to the griefe of mine owne soule Now as wee are indeede to beware of the great securitie and carelesnesse of many professors in our time so must wee beware of the presumptuous pride of heretikes For if either Gods commaundement or promises had permitted him to pray for a full deliuerance from sinne then hee had beene remisse or flacke in so doing he should haue shewed himselfe not to haue beleeued the promise of God but disobedient to his Law and to haue flattered himselfe in sinne and to haue had some loue liking thereof Seeing then the scriptures of God allow this kinde of prayer that seeing we knowe not the manifold errors of this life we might â—râ—â—e that we breake not 〈…〉 preâ—◠〈…〉 maruaâ—â—e though the fantaâ—â—â—e â—ll heretikes be blowness high that they 〈…〉 cannot sinne If Adam in his perfection in paradise sinned against the 〈…〉 who an hundred yeares continued a iust man â—ell in the Arke â—f Moses 〈…〉 earth was ouercome by â—â—pâ—â—iencâ—e if Dauid a man after Gods 〈…〉 dayes began to 〈◊〉 his people â—â— Ezechias a good ruler of the 〈…〉 did breake out to vâ—â—â—glorie in shewing of his treasure if 〈…〉 n all things was woâ—â— to aske couâ—sell of the Lord did noâ—â—â—ke 〈…〉 was to fight against the King of Egypt though â—iâ—â—ne â—id nâ—uer 〈…〉 mon ouer any of them and yet after abundance of Gods graces 〈…〉 sinne tooke holde on them then what â—â— hellâ—â—h pride of 〈…〉 of such perfection And againe here wee must beware of the conu 〈…〉 that we gâ—ue not our selues to much libertie For though for Gods children which tâ—rouâ—â— infirmities haue â—lâ—ded this is a â—oâ—oâ—t yet for them that giue the bridle to â—inâ—â—â—â—o lâ—ade â—hem as it listeth it is nothing appâ—â—taining For it is easier to slippe wâ—â—â— Gods â—â—ilâ—ren then when wee haue slipped to recouer our selues with them â—â—ame â—â—â—â— easier to fall â—â—â—â— to rise againe with them and manâ—e haue their sinnes which haue â—eâ—tâ—er their repentance â—or the remâ—ssion of sinnes with them It is saide Ezech. 18 14. â—â— the â—igâ—tâ—â—us turne away from his righteousnes and coâ—â—it iniquitie and doth according to all the abbomiâ—â—tiâ—â—s that the wicked doe shâ—lâ— hee liue all the righteousnes that hee hath done shall not be mentiâ—ned but in his transgressâ—â—ns that â—e â—aâ—â— committed and in his sinne that he hath sinned in them shâ—ll hee diâ— We must not thinke hee speaketh here of â—nie particular breach but of generall back-slidings when iniquitie hath gotten the vpper hand But here is a common objection now a dayes vsed almost in euery mans mouth what sir what doe you tell vs of sinne and make so much adoe about it is there not sinne in you as well as there is in mee why speake you so much of sinne is it not in other preachers and in other hearers as it is in me why do you chaâ—ge me so sir we answere is there no difference betweene dimnes of sight blindnes is there no difference between numnes and senslâ—snes betweene slumbring and dead sleeping betweene a little slâ—p and a dead fall if there be a distinction to be made of these things shall we not also put difference betweene infirmities and leauing of some good things and grosse sinnes and â—uâ—â—ing headlong to vngodlines Is there no difference betweene the error and ignorance which is iâ— Gods children with griefe and with a desire to be freed from them and the errors and ignorance of the wicked wherein they gladly he still and where oâ—â—â—â—â— haue no care to bee â—id No difference betweene the frailâ—â—e and infirmitie of Gods children â—â—â— the sinne and iniquitie of the wicked is there no difference betweene iâ—fiâ—â—â—tâ— and presumptuous fraâ—ltie and rebellion betweene motion and action is there no difference betweene two steppes of a long ladder to the skyes and two steppes at the bottome â—â—â— betweene him that trauaileth though hee attaineth not to the highest steppes and him that still tarrieth at the ladders foote Thus we see they are willingly blinde Where Gods children steppe into some one sinne and being admonished are therefore sorrowfull and labour to recouer themselues and the wicked wallâ—w in so many sinnes and by no admonition can be brought either to a goâ—ly sorrowing oâ— forsaking of their sinne is there no difference betweene these Iudas and Peter sinned both and both against their Maister was there no
the man of God setteth downe the tearmes of his companions and sheweth how he coueted only Gods louing countenance The sicke desire health the imprisoned libertie the poore desire riches but few desire Gods countenance in the forgiuenes of sinne in the beholding of vs in Christ in giuing the graces of his holy spirit which are the pledges of his loue Many worlds are nothing worth it is a good heart which the Lord requireth Sanctification holines and the blessing of Gods spirit are true riches which we must craue and obtaine with sighs grones and teares For if we can sigh if we can grone if we can sorrow when we are but in sicknes of body or some outward calamitie what a shame is it if we cannot sigh sorrow and grone for the inward wants and necessities of the soule But if men knew what it were to haue the inward peace of conscience which passeth all vnderstanding they would surely desire it more That I might keepe thy statutes So many would haue Gods fauour to shine vnto them in libertie in health or in riches but he craueth God his fauour in his word which if we can get let the Lord deale with other things which concerne vs as pleaseth him best Will we know then when we haue a true loue to God his word It is when we especially desire it and nothing aboue it For as the greatest light that euer came to the world is the light of the Sunne so the most precious thing that can come to the world is the light of Gods word that we may see the light in God his light and behold the countenance of the Lord Otherwise if we be in prosperitie we will thinke our selues to be well when we are in aduersitie we thinke our selues ill Here we may see that as there is cleerenes when the Sunne shineth and that there is darknesse in the mists and cloudinesse so there is a vicissitude of Gods children whilest sometime their vnderstanding is cleered by the comfort of the word other sometimes it is darkened by the mists of ignorance which commeth to passe that we might the more reuerently and louingly esteeme the word For as the Lord hath the dispensation of the Sunne in heauen so hath he the disposing of his countenance to vs on earth Vers. 136. Mine eyes gush out with riuers of water because they keepe not thy Law MIne eyes gush out with water He doth here shew a cause why he did so earnestly pray for Gods louing countenance in his word for he was greatly grieued and sore afflicted and trouble compassed him on euery side The speech is not a false or fained speech but such as sheweth the greatnes of his griefe by that which is greater and it is as much as if he had said I weepe bitterly and often because men keepe not thy Law And this is the note of true zeale which easeth it selfe with teares and not with reuenge or anger and this is godly zeale when we cannot helpe a thing then by teares to commit it to God who alone is able to saue men This was not for priuate iniurie but because Gods law is broken This then is true zeale when we can deuoure priuate iniuries be zealous in Gods cause for fleshly men are hot in their owne causes and cold in the cause of the Lord. A man cannot thus be sorrowfull for another vnlesse he be sorrowfull for himselfe and then are we truely sorrowfull for our selues when we can mourne for others As Marie loued much and therefore wept much because much was forgiuen her And hereof it commeth that most notorious sinners being conuerted are most truely zealous haue greatest compassion ouer sinners for they haue felt Gods goodnes so greatly to them that they desire that others should be partakers thereof As Panl more zealous than the rest because more notorious than the rest of the Apostles PORTION 18. TSADDE Vers. 137. Righteous art thou O Lord and iust are thy iudgements AS in the latter end of the former Portion the Prophet shewed that his eyes gusht out with riuers of waters because of the generall backsliding and falling to iniquitie so here he sheweth that he had almost pined away and consumed to nothing to see the ripenes of iniquities in them which were his enemies And whereas this might haue beene a great temptation that notwithstanding there were made so many promises to the godly and such iudgements threatned to the wicked yet the godly sustained so hard things and the wicked were in so good a case he confirmeth his faith by staying his whole confidence on God and trusteth in God because he is righteous and acknowledgeth him to be a righteous God because euery part of his word is righteous and whatsoeuer the Lord hath said either concerning his promises to his seruants or threatnings to his enemies is most iust and true The selfe same must also stay vs when we are in the like temptations when we shall be counted as precise fooles and vnquiet spirits because we weepe and lament for the sinnes of others or when we seeing the wicked liue in such pleasures begin to maruell how it commeth to passe that the godly are so ill dealt withall and when the godly liue with teares and the vngodly passe their time in ioy Wherefore the man of God raiseth vp himselfe with this meditation howsoeuer those things seeme to be confounded cast together yet thou ô Lord art God and gouernest all thou art a righteous God and thy iudgements are righteous yea euery word of thy word ô Lord is righteous and true thy promises which in time thou shalt performe will not fall away nor thy iudgements which thou wilt one day execute shall not faile Behold how we also must strengthen our faith in the like assaults This was a notable example of faith which so yeelded to the due obedience of the word of God for our instruction when we are in such distresse our eyes must not be set on any visible or earthly things but onely on things inuisible and heauenly euen on the word of God on his promises which he wil performe on his iustice which he will execute we must I say haue our eyes lifted vp further than the scope of heauen and the circuites of the Sunne we must looke to heauen where Gods promises shall be fully performed and accomplished we must looke to hell where his iudgements shall be finished fully executed For though both Gods promises may on earth be performed and his vengeance may here be executed yet all his promises are not shewed to any nor many of them shewed to all but there may be some wanting of them and the wicked may haue a great torment of minde and hell of conscience and yet all haue them not neither haue any all because many are glorious in their life and pompous in their death What then shall we say to this but with the
to beleeue and thus to doe And marke here the wisedome of the spirit of God setting down the strength of his Saints for flesh blood might haue obiected what tell you vs of these extraordinarie and priuiledged men but behold he calleth them as we said before witnesses testifying that if we would call for and craue the like graces we should receiue them sufficiently then he biddeth vs to looke to Christ the author and finisher of our faith For what were they this is he from whom al the Fathers receiued their strength Striue saith he death is not yet come ye haue not resisted vnto blood What must euery man be a mâ—rtyr no the meaning of the holy Ghost is that though we haue suffered the scoffing of the wicked the hissing the nodding of the head the mocking of the people yet it is not sufficient if the Lord will haue vs also for his sake imprisoned our blood shed and though he giue vs no remission yet we must not faint herein but euen offer our liues to the Lords pleasure also What can seeme more rare in this man of God his faith than his notable diligence and delight which he had in the word in that as we shewed before he preuented the morning light and the euening watches with his meditations But shall we not finde this commended vnto vs in other places of the Scriptures that we might also in some measure seek these practises in our selues Looke Prouer. 2 1. My sonne if thou wiâ—t receiue my 〈…〉 and hide my commandements â—itâ—â—â— tâ—â—e c. 4. If thâ—se seekest wisedome â—â— silâ—â—â— â—â—â— seâ—râ—hâ—â—â— for her as for treasure 5. Then shalt thou vnderstand the feare of the Lord and finde the knowledge of God And Psalme 19. 10. The iudgâ—â—eâ—tâ— of the Lord are more to be desired than gold yâ—a than much fine gold what doe we now see here in this man of God which the Scriptures doe not teach vs in other places So that here is set down but a patterne of practise of things taught in the word and why doth the man of God set downe himselfe here as a type to be followed surely to shew that like as he was a man subiect to the like affections that we are so we may labour for the like graces as he had And if we will be like vnto him in his sinnes why should we not be like vnto him in his graces And as albeit we are not like vnto him in his greatest sins and yet in some sins so must we though noâ— in the highest measure of his graces yet in some proportion of his graces be like also vnto him It may also seeme extraordinary in him that he was wiser than his enemies wiser than his teachers wiser than the aged but we must know this also appertaineth to vs because in shewing his reason how he obtained this grace he alleageth not the cause to be any extraordinarie or new reuelations but that he attained through the word for he was wiser than his enemies in that he opposed not subtiltie with subtiltie craft with craft forgerie with forgerie and in all his assaires asked not counsell of flesh and blood but of the word as he also testifieth of himselfe Port. 3. 7. 8. vers Princes also â—id sit and speake against me but thy seruant did moditate in thy statutes Also thy testimonies are my delight and my counsellers As if he should say when the mightie states vsed their policie and wisedome against me though I had an heauâ—e heart yet I asked counsaile of thy word Likewise Port. 21. 1. Princes haue persecuted me without cause but mine heart stood in awe of thy word That is the great men persecuted me I durst not striue with them in policie for so I was afraid I should haue sinned against thee but rested in thy word and then I gate as great victorie as they which get spoyles We see now whosoeuer as Saint Iames exhorteth vs shall aske wisedome when he wanteth it of the Lord and of his word shall with Dauid be wiser than his enemies not that we must imagine him so to be in all his particular actions but that he excelled them in as great measure as might be by giuing himselfe to be gouerned by the word Is this then proper to the dearest Saints of God alone No for Moses the man of God faith Deut. 4. 6. Onely this people is wise and of vnderstanding He speaketh not of the rarest Iewes and of the Magistrates alone but of the common people and telleth them if they wanted wisedome the Lord was at hand to teach them And so the meanest people by the word of God were wiser than the mightie Princes and the great Princes were more doltish than the common people when they asked not counsel of the Lord. The promise which our Sauiour Christ vseth Matth. 10. 19. When they deliuer you vp take no thought how not what yee shall speake for it shall be giuen you in that houre what yee shall say This promise is not made onely to the Euangelists Apostles Disciples Doctors or Magistrates but to all whomsoeuer the Lord shall call to giue such testimonie of his name And we know by experience how this was not onely performed in the Primitiue Church but also in the deare Saints and Marryrs of God of late memorie in Queene Maries raigne who did striue against sinne to the shedding of their blood who all as we see were wiser than their enemies Neither was there any other cause why he was wiser than his teachers but that by meditation he not resting in the booke cases and generall doctrine of his teachers applied their generall rules to his particular state Likewise we if we doe not stay our selues in the generall things which we heare or reade but bring the generall things into particulars singulars and practises shall be wiser though happily not learneder than our teachers Thirdly he was wiser than the ancient in that they made shipwracke of faith and of a good conscience notwithstanding their knowledge whereas he laboured to bring his good learning to good liuing and his knowledge to a good conscience We see at this day how old ancient Protestants grow not in spirituall vnderstanding because they put not in practise the things which they haue knowne On the other side we are not to goe farre but may obserue in our age how young men vnto whom the Lord hath made old men as glasses examples of our infirmities least they fal comming with 〈◊〉 â—elâ—â—e to practise tâ—at which they â—â—â—te are 〈…〉 and are more able to iâ—â—truct the ignorant to comfort them that 〈…〉 the ageâ— Wâ—â—â—oâ—er then will labour to bring the rules into life which hâ—e 〈…〉 y pâ—ecâ—â—ts he shall be at the lâ—aâ—t wiâ—er if not more learned than the auncient 〈…〉 es Mâ—z alâ—â—â—th â—uen coâ—â—umâ—â— me c. This among the rest â—ight 〈…〉 more proper and peculiar to the Prophet but it is is wee
more than the glorie of God because he did not more seuerely and more zealously rebuke his sons and in that there wanted in him that feruencie of spirit whreby he should haue cut off his sonnes from their office wherefore the hand of God did cut off his life and depriued all his posteritie of the Priesthood Although this good man was offended and grieued with the euils of his sonnes yet his coldnes in zeale brought â—pon him this plague Elias whose zeale as much pleased the Lord as the coldnes of Elie displeased him was of a feruent spirit for when the Lord asked him where he had been he answered I haue beene zealous for the Lord God of Hosts sake and when he complained that he could finde none which had not bowed vnto Baal the Lord vouchsafeth to comfort him and telleth him there be 7000. which neuer bowed their knees to him Well because he continued zealous in beating downe Idolatrie the Lord came downe visibly with a firie Chariot and fetched Eliah from earth to heauen We need not here speake of the great zeale of Moses Phinees and other of the seruants of God We see and know the cause of this loue in the man of God was the purenesse of the word We heard in the first verse that the iudgements of the Lord were righteous we haue heard in the second verse that the testimonies of the Lord contained a speciall righteousnesse wee shall heare in the sixt verse that the righteousnesse of the Lord is an euerlasting righteousnesse wee may see in the seuenth verse that it made him delight in trouble and in the eight verse that the righteousnesse of the Lord is euerlasting Wherefore doth hee this as we haue alreadie said to strengthen his Faith for after hee had said that the riuers of teares through zeale and griefe burst out of his eyes hee addeth and rehearseth these things What shall we say they are vaine repititions Nay we know the holy Ghost reproueth them Math. 6. We see then that in so oft commending the word of God the Prophet sheweth to vs our vnbeliefe which he felt so much in himselfe When do idle repetitions so much displease the Lord Surely when our tongues walke idlie and in our prayers wee speake we know not what But when a mans heart is full of sorrow and fraught with griefe of his sinnes or earnestly longeth after a thing then let vs crie Lord haue mercie vpon mee then let vs powre out our spirits say Sonne of Dauid haue mercie vpon me Lord I belieue helpe my vnbeliefe Thus when the heart is loth to bee ouercome of vnbeliefe and when it desireth to shewe forth his sorrow or when Gods children would exercise their Faith or feele in themselues any rare ioy which they would gladly expresse then they vse manie repetitions as wee may see both in the booke of Chronicles and the Psalmes Praise yee the Lorde because hee is good for his mercie endureth for euer where wee shall see in 26. verses this still repeated for his mercie endureth for euer What shall wee say now that here is any needlesse repetition No well we see here then that wee must not speake simplie against repetitions but in great wisedome of the Spirit because the heart of the godly cannot satisfie it selfe with Faith and feeling of Gods promises vnlesse it breaketh foorth as a fire into many speeches Hereby we know now that the man of God here expresseth his faith we are to learne that without some liuely feeling of faith of ioy or of griefe we are not to vse oft repetitions vnlesse happily they be vsed to stirre vs vp the more to these or such like So cried the woman of Canaan O Sonne of Dauid haue mercie vpon me and being rebuked she still cried O Sonne of Dauid haue mercie vpon me We would thinke it somewhat strange and as a great matter to see a poore body shoote out so many prayers at once when they speake out of the abundance of their heart which is stuffed with so many griefes and troubles Thy word saith the Prophet is proued true it hath no changeable goodnesse but hath in it an euerlasting righteousnes seruing for all ages for all persons and for all times Mens opinions faile the wisedome strength and authoritie of man in time hath an end but this Word is exceeding large and neuer hath end Thy word is proued pure Many would thinke this to be but a small commendation for the word of God but come to a man when his minde is much troubled and tell him of the word and what purenesse what comfort will he finde in it Surely he will be as one that hath no taste in it and as one that feeleth no more sweetnesse than a sicke man doth taste in a chip And notwithstanding all that the word shall doe to him he will still follow his owne waies and goe on forward in the deuices of his owne head Doe men then feele such infinite comfort in the word so much is their comfort as is their faith and so little is their faith as little is their comfort Looke into Gods children how greatly they lament their vnbeleefe looke into Dauid looke on Iob looke on the late and blessed Martyr of God Bradford who almost in all his bookes and in euery meditation complaineth of his vnbeleefe notwithstanding that he was a man so rich in the graces of God so throughly mortified to the world so stayed in faith and yet the neerer he came daily to Christ the more he stil crieth against vnbeleefe Wherefore Paul seeing this to be a common disease among all men saith This is a faithfull thing and worthie of all men to be remembred That Iesus Christ came into the world to saue sinners this is a faithfull saying with such like speeches which the Apostle vseth as preparatiues to stirre vp our faith The purenesse of the word is mentioned of the Prophet when after he had lamented the miserable ellate of the godly and the great decay of godlinesse he crieth out to the Lord speedily to assist his children saying Helpe Lord Psal. 12. 4 for there is not a godly man leâ—â— c. and by and by he addeth verse 6. The wordes of the Lord are pure words as the siluer tried in a furnace of earth fined seuen fold If we should imagine the purest siluer that is often tried and serueth in the court for Princes euen so pure must we beleeue the word of God to be which not seuen times alone but seuentie times seuen times hath beene tried in the fire of aduersitie and still hath remained most pure and neuer could any corruption bâ— found in it Wee haue seene good men as it were confounded and yet comforted and being tried are found to be pure The meaning of the man of God in that place is trie the word as you doe trie the purest mettals with persecution with torment with contempt or howsoeuer I
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
come to reckoning vnlesse it bee buried in Christ his passion All good things either in this life with the Saints of God or in the life to come among the Angels shal haue their praise and commendation For our triall then this is a true argument that a man doth not loue the word for riches sake because if he were the poorest man in the world he would loue it shâ—ll and whilest he is rich thinketh the word of God to be his greatest riches This is an vndoubted token that a man doth loue the word for liberties sake because if hee were in captiuitie and imprisoned hee would still loue the word as well as if hee were in the greatest libertie This is a sure signe â—at a man loueth not the word because thereby hee hath credit when hee can be content to suffer discredit for the word and yet loue it as deerely as if he had the credit and countenance oâ— the whole world We see it come to passe in all things the better wee meane the worse we are thought of yet if we still continue patient it is a token that wee loue the word because it is the word and wee loue God because hee is God wee loue Christ because he is Christ. For if we can loue the word though we be in sieknes though we be in pouertie and suffer discredit wee loue the word for the word his sake and not for any thing else whatsoeuer If it commeth to vs alone it is welcome if it come accompanied with other things it is also welcome as Eccles. 7. that wisedome is gooâ— with an inheritance and excellent to them thâ—t â—â—â— the Sunne For a man may then haue indeede great occasion of well doing yet wisedome will deliuer the soule and giueth liye to the possessours thereof So as though riches and inheritance will helpe well being ioyÌ„ned with godlines to giue testimonie of a good conscience yet though the man be an heire it wil not deliuer his soule this onely the word of God can do all the other things cannot doe it And therefore this is an vnspeakeable blessing of the word Thus wee see how the Prophet loued not the trueth for any outward respect but for the approued puâ—ches of it We must likewise labour to denie our selues and our good names the too much loue whereof is a great enemie to godlines Wherefore when wee are discouraged to continue our loue to the word for feare of discredit we are greatly to suspect our loue Many Princes and the chiefe Gouernours would follow our Sauiour Christ but they were loath â—o lose their credit Wherefore if in credit prosperate and health wee loue the word and forsake it in discredit in time of aduersitie and siâ—â—â—â—es it is a manifest token we loued it for our credits sake for our prosperitie and for our health noâ— for itselfe and the purenes of it which was the onely cause why this man of God did loue it Vers 142. Thy righteousnes is an euerlasting righteousnes and thy law is trueth THe briefe meaning whereof is Trueth it is that flesh and blood may thinke that when contempt commeth for thy names sake there were sufficient cause to forsake thy word but Lord thy righteousnes is not changeable it is not one at one time and another at another time but it hath been is and shall be one and the same as there is one â—onstant righteousnes with thee so the rule thereof is set downe in thy word which sheweth vs what righteousnes thou requirest Here the man of God teacheth vs how to refell our owne reason which is as readie to bee deceiued as Sathan is readie to deceiue it For in â—â—â—â—â—ble the diueli will bee ready to put this into our heads this is thinke you the true righteousnesse â—â—â—ch you doe professe Doe you not rather deceiue your selfe see how you are in trâ—â—â—â—e 〈◊〉 what losse yee must sustaine by your profession Thus he would deâ—nde vs and make vs â—â— them that are in a burning ague who hauing lost their taste and â—◠〈◊〉 troubled thinke sweete things sowre and sowre things sweete For such is the estate of Gods children in trouble who in stronger temptations cannot iudge and therfore the diuell troubleth and oppresseth the weaknes of their sense as seeing reason most ready to be deceiued and will make them beleeue that white is blacke and blacke white that sweete is sower and sower sweete good ill and ill good Loe here is then a remedie in the sense of these words Thou art not O Lord as man who vpon new occasions maketh new lawes and vpon euill disorders maketh new orders but thy righteousnesse is euerlasting which was with thee from the beginning which to this time hath bâ—n reuealed and shall be euer hereafter therefore I will not yeeld to this temptation for though I suffer for thy trueth yet it is the truth neither can all the subtilties of Sathan or violence of man make it mutable O rare gift of God to beleeue and acknowledge our immutable righteousnesse and not to depend on mens deuises or shifts whereby they deceiue themselues as being too shadowish fading and momentany They are laith the Prophet plausible but there is no solidâ—tie in them they ebbe and they flow but thy righteousnesse O Lord is euerlasting Now whereas the diuell himselfe the Turke and Pope with other heretikes cannot denie but will confesse and graunt that there is one only righteousnes constant and euerlasting that herein Christians differ from them in that they say with the Prophet Thy Law is truth Thou hast set downe an exact rule of all righteousnes wholy in thy Law concerning al things that thou commandest and as I beleeue therefore thy righteousnes to be euerlasting so I looke for it in thy word because that righteousnes which is all one with thee is made knowne and reuealed to vs in thy written word We must then rest in this that as in substance there is one righteousnes so God hath left his word against the which heretikes cannot preuaile because as Gods righteousnesse is pure euerlasting and vnchangeable so his word hath set it downe to vs which is as pure euerlasting and vnchangeable This is no smal comfort in temptation whereby we may be stayed and whereas it may seeme to some that in accessions and additions there was not one gouernment both of the Iewes and Christians we must know that they had one rule of regiment vnto Christ wherewith ouâ— last addition in substance is all one so that when Sathan and the men of the world will pull vs from it we may say Thy righteousnes is euerlasting and if they aske vs how we know it we answere Thy word is trueth This is then the thing wherein we differ much from heretikes for though they giue as great and glorious titles to Gods righteousnes as we dâ— yet they will not with vs acknowledge that Gods word is truth For as we
see many men that will come and are driuen to subscribe to these generall speeches That the righteousnes of the Lord is euerlasting so they will easily be brought to discredit the word whereunto they will not stand For the Turke cleaueth to his dreames the Pope to his traditions the heretikes to their reuelations the heathen to their fantasies the worldlings to their policies Thy word is truth 1. As there is one sure and neuer changing righteousnes so I will not clime vp to heauen to seeke for it there I will not goe down to the low places of the earth to seeke it out there neither will I descend into hell for it but I will looke for it in thy word according to that Deut. 30 11. 12. 13. 14. This commaundement which I commaund thee this day is not hid from thee neither is it farre off it is not in heauen that thou shouldest say who should goe from vs to heauen neither is it beyond the sea c. And Rom. 10. 6. Say nos in thine heart who shall ascend into heauen who shall descend into the depth c. Here then is the difference betweene the heretikes and Christians Idolaters will haue Gods word but ioyned with their traditions heretikes will haue the word but with their reuelations But we say that it is all perfit it is a through truth and all truth hauing nothing too much nor any thing too little For it were a disgrace to adde or detract froÌ„ it to ascribe excesse or defect to it So the Prophet his sense is this Seeing I goe not to the right hand or to the left though I am contemned yet herein I stay my selfe because thou hast one righteousnes which thou hast certainly set down in thy word how thy children shall be gouerned by it Here we may also see the infinite wisedome and goodnes of God because otherwise what misery should we haue been in seeing so many heads there would haue been so many religions Wherefore the Lord hath set downe one perfit rule to gouerne all wherein nothing is either abounding or wanting Our Sauiour Christ saith Iohn 17. Father sanctifie them thy word is truth Father sanctifie them and seuer them out being thine with the word it is true Saint Iames saith We are begotten by the pure word this is that sword of the spirite which heretikes cannot abide and putteth Sathan to flight and giueth vs an happie issue and speedie out-gate in all our troubles and temptations if wee stay vpon it This doctrine is as necessarie also for manners euery wicked man will confesse the word to be true yet if we come to examine their life they will faile for if they were perswaded that the word were truth how durst they liue so profane such swearers such murderers such adulterers such theeues and such slaunderers So that we must needs confesse that the word for doctrine preserueth vs from heresies and for life saueth vs from many corruptions We must then labour that the word may haue a credit in our coÌ„sciences that we may not onely confesse God to bee true mercifull iust and righteous which euery of-scouring of the world may doe but let vs beleeue that all is trueth mercie iustice and righteousnesse is sufficiently set downe in the word which word the Lord hath set downe for all vs to beleeue and to obey Vers. 143. Trouble and anguish are come vpon mee yet are thy commaundements my delight SEe here is a further thing The sense then of the words is this Seeing thy righteousnes â—s constant and there is one constant rule of it therefore where besides my contemning I feele also trouble I doe not onely forget thy word but also much delight in it See a rare gift in the man of God for this is a singular gift of God not onely in anguish to bee heauily troubled but also to be comforted not to doe good heauily but to doe it cheerefully In that hee vseth as it were a doubling of the word trouble and sorrowe hee sheweth his griefe to bee the greater It is â—n hard matter not to forget God in trouble but a far greater matter then to haue a delight and a pleasure in the word yet so it is that if we can come neere the one wee shall also come neere the other Here is our strength if wee forget not the word and nourish not vnbeleefe ioy and delight will come after because it is the mercie of the Lord inwardly to recompence that which outwardly hee detracteth from vs. Thy word is my delight or my delight is in thy word This is the same that the Apostle reporteth of himselfe Rom. 7 22. I delight in the law of God concerning mine inner man The way to come to this is to fight against vnbeleefe to beleeue the word is most pure and holy It is a singular comfort to vs though our minde be troubled when we should doe good yet to doe it sith after we haue done it it leaueth a pleasure behinde incontrariwise how sweete soeuer sinne is in committing the pleasure will depart but the sting of sinne remaineth with vs still And surely it is a great quickning to a man when hee doth doe well True it is that this quickning commeth from the peace of conscience But when wee cannot onely reioyce in the forgiuenes of sinnes but feele a speciall comfort arise when wee doe well this is a double quickning For what can bee more comfortable then to be fruitfull in good workes in time of trouble When did faith loue patience constancie meekenes and boldnesse more abundantly flourish in the Church than in trouble In prosperitie wee defer and delay from day to day from to morrow to next day to doe well but when the hand of the Lord is vpon vs it setteth vs forward to the worke This then must mitigate our griefe in time of trouble and make vs iealous of our prâ—spâ—riâ—ie because wee are fuller of the exercise of weldoing in trouble than otherwise Besides a preacher may better perswade good things in time of trouble than in prosperitie Well as it is a generall rule in all things that a good beginning is as good as halfe done so as it is in all godlines likewise is it in this part of godlines What is the cause why men cannot come to this ioy in trouble euen because in the very entrance of it they straight forget the word and so they either despaire or vse vnlawfull meanes This is a thing needfull to be considered of For if a man bee in trouble and hath nothing to ouermatch it then his trouble will ouerquel him For why doe men in trouble lay violent hands on themselues but because they haue nothing in their mindes to comfort them therefore they fal to desperate meanes Wherefore Gods children should soone despaire were it not that they felt comfort in the remission of sinnes and stay themselues on a godly securitie in God his promises and prouidence
who hearing the word were neither hote nor cold Seeing then we are rather Laodiceans than Dauids wee must crie Lord giue vs vnderstanding that we may liue Then let vs learne by other mens harmes which is a princely and heroicall kind of teaching For as Princes children are taught themselues in their owne persons but are not beaten seeing rather others beaten before them so the Lord preacheth to our persons but punisheth other persons round about vs sparing vs that we by their sinnes and stripes may learne to amend and to repent in prayer There is a winter after haruest after heate colde and it is vsuall with the Lord to tempeâ— his blessings most sweete with some crossings most sower Wherefore let vs pray with our Prophet for the vnderstanding of God his word not onely to be bettered in our mindes but also reformed in our liues Then no diuell no hell no plague no pestilence shall hurt vs yea those troublesome trials which vnto others are testimonies of God his wrath shall be vnto vs seales of his loue which although the world cannot discerne yet by faith we shall both finde it and feele it PORTION 19. COPH. Vers 145. I haue cried with mine whole heart heare me O Lord and I will keepe thy statutes Vers. 146. I called vpon thee saue mee and I will keepe thy testimonies IN the last verse of the former part he set downe the righteousnesse of GODS lawe hee prayed therefore that hee might haue vnderstanding and liue and therefore they that are ignorant haue no life in them because life is onely reuealed in the word Sinners then hauing not receiued the word are dead for the life of sinne is the death of man And our first father was dead when hee had sinned and they who liued in pleasure and all other sinners are dead though they for a while prolong their life on earth yet at death the soule goeth to hell and waiteth there for the bodie and this cuise waiteth on all Cursed are all that continue not in all things c. and after Gods great suffering they shall be cut off Hee knew that the beginning of this life was in the word and hee also knewe that the continuance of it was in the word by the grace of God and therefore hee laboured to haue it increased by the word because he was conuinced by his infirmitie that hee might lose it as Adam did and therefore hee seeketh to finish the course of his saluation with feare If Dauid whose zeale had consumed him did yet in this sort pray how much more ought we which for euery light trouble are discouraged in our dutie He prayeth for the vnderstanding of the word because the diuell wil be ready to allure vs from the word if we be inclined thereto as he dealt with Christ when he laide our scripture against it And yet he liketh not of those that rest in the literall sense but hee craueth the spirit to teach him according to the word for the spirit quickeneth and flesh and blood doth not reueale these things and all that are of God must bee taught of God Isa. 54 yet alwaies agreeable to the word Now in this part he prayeth that he may haue vnderstanding and ease from his trouble this request he groundeth on these reasons first of his earnestnes in the foure first verses secondly in respect of his enemies in the sixt verse and thirdly in respect of Gods mercies in the fift seuenth and eight verses In the foure first verses he setteth downe his earnest desire and zeale that he had and he prayeth that he may haue a good conscience in the first verse and faith in the promises in the second verse teaching that these two were al the comfort that he had in trouble when he suffered for well-doing and had his sinnes forgiuen and had the fauour of God Then if we will stand in trouble let vs labour to be grounded on the promises of forgiuenes of sinnes of a new life of his fatherly prouidence and let this purge vs from sin and if we can doe this then nothing shall seperate vs from God as Paul saith Rom. 8. and againe he saith there is no condemnatioÌ„ to them that are in Christ for they haue his spirit to purge them from sinne and to strengthen their faith The want of these causeth men to step backe and the weakenes of our faith the carelesnes of these causeth such feare in Gods children and such shrinking for the diuel layeth their sinnes to their charge which they see not discharged and their faith is weake and therefore they are diuing vp and down And surely trouble must come to all for so it is ordained though to some lesse than others and therefore when it commeth we are faint if we haue not been carefull to keepe a good conscience and to strengthen our faith But if we haue done thus then shall death be pleasant vnto vs for wee shall be blessed Apoc. 12. and our workes shall follow vs that is our faith and the fruites of our faith Againe if wee suffer for our sinnes c. then wee want faith and a good conscience and therefore we murmur and crie out yea and goe to witches and wisards Yea Gods children though they come not to this grosse sinning yet they inwardly grudge and they haue secret murmurings because they haue failed in strengthening their faith keeping a good conscience but the children of God that make Christ all in all they say the Lord giueth and the Lord taketh this is the patience of Gods children And Iob did not faile till his faith failed and though his three learned aduersaries reasoned against him to proue him an hypocrite yet his conscience sustained him and therefore reckoneth vp his vertues chapter 28. and 31. And he also confessed his faith I know that my Redeemer liueth this was his faith and this was his conscience that in his trouble sustained him These things haue no lesse fruite in prosperitie for the want of them cause men to lift vp themselues on high but the word represseth pride lust and loue of worldly things so that they are â—â—uÌ„â—le in prosperitie for the worldlings seeke after the things of this world because they neuer felt the peace of conscience they seeke their owne glorie because they neuer felt what the glory of God was and neuer seeke knowledge because they know not what the soule is Yea the children of God because they labour not continually to keepe a good conscience and to strengthen their faith they are carried away with the loue of earthly things after the example of the wicked for prosperitie is as a floud which carieth all things with it and as well good as bad and therefore they are often caried away with the loue of these outward things But the children of God which doe diligently labour after these things they behaue themselues so as that God may be glorified by their prosperitie and aduersitie
points of the Law yet hee purposeth rather to shew how hee was no notorious sinner or such a one as did fouly and grâ—ssely forget the Law So his meaning is thus much in effect Although I haue offended yet haue I not cast thy Law behind my backe I find and confesse how of frailtie and infirmitie I haue offended â—â—â— not maliciously and obstinately Wherefore although we cannot be free from all sins yet we must beware of presumptuous â—â—â—â— and although we are weake yet we must not willingly and wittingly depart from the law What then is the cause why oft it is so long ere we be deliuered euen because wee lie in some secret sinne For wee must plead our cause in a right plea if wee will pleade with God if we suffer as wel-doers wee may pray to the Lord for defence but if wee suffer as euill-doers we must labour to repent Wherefore in all discredit reproches and ignominies we must labour to say in the trueth of our hearts I haue not forgotten thy Law Vers. 154. Pleade my cause and deliuer me quicken me according to thy word THis agreeth also in the second place with the second verse of the 16 Port whereof we spake before Answere for thy seruant in that which is good The children of this world are wiser in their kinde than the childreÌ„ of God the man of God had such enemies as in subtilties were wiser in force stronger and more valiant than hee which made him enforce his praier to the Lord that he would be his tower against their assaults and his aduocate against all their policies Thus we see he trusteth not to the equitie of his owne cause but to the Lord whereby wee may gather that the cause why our oppressors preuaile oft against vs is because wee trust too much in our owne wits and leane too farre vpon our owne inuentions opposing subtiltie to subtiltie one euill deuice to another matching and maintaining policie by policie and not commit our cause to the Lord. Wherfore in such a case we are to pray to the Lord to put wisedome into our mouthes that wee may bee taught what to speake and strength into our hands that we may know how to fight Quicken me according to thy word whether the Prophet desireth to be quickned corporally or spiritually whether for that hee was readie to be swallowed vp of his aduersaries or for that hee needed some inward comfort or whether it were for both it is not greatly materiall but I thinke we may safely take it in both senses For if he were quickned in the spirit he knew that the other comfort would follow after So that if we vnderstand it spiritually he prayeth that by faith and quickning grace hee might be encouraged to goe on forward and that he might no more faint hereafter than he had done heretofore Without which grace supporting and renewing him he was like to quaile vnder the burden Thus we see Gods children are often at deaths dore in body and soule and therefore had neede to pray to be quickned In that he addeth according to thy word he giueth vs to wit that all our helpe is in the word of God and that all our helpes which proceede not from the word and promise of God in the end become vaine Although this doctrin seemeth at the first to be a common thing yet the onely cause why wee so often faint vnder the crosse is because wee forget Gods promises or elâ—e we cannot beleeue that the truth of them particularly belongeth vnto vs. And this is that that maketh the very children of God so often to stagger the want whereof is great Suppose yee saith our Sauiour Christ that the Sonne of man when he commâ—th shall find faith on the earth whereby he noteth what an hard thing it is to haue true faith which so is fixed in God as neuerthelesse there is no faith but in his word Verse 155. Saluation it farre from the wicked because they seeke not thy statutes HE said in the portion going before they are farre from thy law here he saith they seek not thy statutes in which words he expresseth his meaning more plainely In the former place he saith they were farre from the law here he confesseth they sought it not at all His meaning of this verse is thus much I see their manners are wicked I know they cannot prosper in them for thou art the iudge of the world therfore they haue no interest to saluation And why there is no coherence betweene wickednes and saluation If we were in truth perswaded of this we would not so ly in sinne For if we did surely beleeue that saluation pertaineth to none but to them that keepe a true faith and therewith labour to ioyne a good conscience how durst we be so bold Idolaters so prophane swearers so vnreuerent breakers of the Sabbath If blasphemous mouthes were throughly perswaded of this would they not tremble and quake that now mocke and scoffe at the ministerie and ministers of the word we see then how pâ—arcing words these are They that depart from God by going to wisards they that go farre from his word by changing his holy Sabbath which is as a day of medicine for the soule into an hurtfull day the Lord will also depart from them the Lord will be farre from their saluation All sinnes wherein men lie and continue put them far from saluation But who then shall be saued euen they that labour for faith and a good conscience Who then shall be damned they that are farre from faith and seeke not Gods law As this doctrine is to the terrour of the wicked so it maketh for the comfort of the godly We see the vngodly proue very couragious and thriue very notably in their sinne not being presently punished because such is our corruption that vntil we taste some outward smart we become hardned This declareth in that we abstaine from sinne onely for punishments sake and we would sinne at riot were there no punishing that we are but Hypocrites and such from whom saluation is farre off Well if saluation be farre from them that seeke not Gods law then may we gather on the contrarie that saluation is neere them that seeke his law for like is the rule of contraries If we then labour for faith and a good conscience we may assure our selues of saluation Wherefore wouldest thou haue assurance to be saued let the word be neere thee in thy mouth and in thine heart Rom 10. 8 Let it dwell plentifully in thee with all manner of wisedome Col. 3. 16. Here is also a good rule as we see whereby we may discerne who be good and who be euill Here the Lord hath set downe one stedfast order which is a touchstone to trie al men and howsoeuer we account of it it is alwaies the same and like to it selfe condemning sinne commending holines Oh to what extremities should we be brought in these
may know that he felt great dulnesse and deadnesse in himselfe which often creepeth euen on the dearest Saints of God but so as they struggle against it still and referre themselues to Gods mercie wherein consisteth our life both spirituall and corporall Vers. 160. The beginning of thy word is truth and all the iudgements of thy righteousnesse endure for euer AS if hee should say I beleeue that thou wilt thus quicken men because the verie beginning of thy Word is most iust and true and when thou diddest first enter into couenant with me I did finde that thou diddest not deceiue me nor beguile me and when by thy spirit thou madest me beleeue thy couenant thou meanest trutâ—â—â— I know that â—s thou diddest promise thou wilâ— performe for thou art no more liberall in promising than faithfull and iust in performing and thy iudgement will be as righteous as thy promise is true wherefore as soone as thou speakest trueth proceedeth from thee so â— know that thou wilt defend and preserue me that thy iudgements may sâ—â—â—e as righteou in thee And as this was particular to him so is it generall to all for where the Lord doth in mercie promise there in righteousnesse he will performe and where the Lord in wâ—â—â—h doâ—â— threaten there in iudgement he wil righteously execute For where he 〈◊〉 he sheweth himselfe true and when he performeth he executeth righteousness when the Lord threatneth he manifesteth himselfe to be iust when he executeth he proueth himselfe to be righteous So the speech of the man of God containeth thus much Though all men be liars I know thou O Lord art true thou doest promise that thou wâ—â—t watch ouer thy children and that no temptation shall ouercome them I know this promise is true and therefore as thou diddest promise in truth in the beginning so wilâ— thou performe in righteousnes in the ending For both in beginning and in ending thou â—â—â—â—like and true How iniurious then are we to the Lord who will doubt of Gods promises that in prosperitie he will renue our hearts and put into vs a good spirit And why doe we doubt of his prouidence in aduersitie seeing his promise hath euer his issue in truth and veritie and seeing the Lord will not leaue vs vntill euery word that he hath spoken come to pass for heauen and earth shall passe but not one word of his mouth shall faile And as the consideration hereof doth coÌ„fort vs in his promises so also must it humble vs in his threatnings Seeing then he hath pronounced and giuen out his sentence that no vnrighteous persons nor fornicatours nor idolaters nor adultereâ—s nor wantons nor buggerers â—â—r theeues nor couetous nor drunkards nor â—aâ—lers nor extortioners shall inherit then his kingdome as this is truth so it shall surely come to passe in his righteous iudgement So that they that haue done these things without speciall grace and singular repentance shall surely be damned For as true as the word of God is so righteous are his iudgements He is true of his mouth when the word passeth from him he is iust in his workes when he is righteous in performing Thus we see that to be soundly grounded in faith we must couple with the promises of God his performance with his threatnings his executions Thus also must we fight against vnbeleefe so that if we will not 〈◊〉 the Lord of vntruth we must waite for the accomplishmeÌ„t of his truth Whether then concerning â—â—s mercy his promise be of newnes of life of forgiuenes of sinnes of his prouidence or of life euerlasting we must strengthen our faith with assurance that as his word is true so also his executing of it is righteous So that the word of God shall certainly haue an issue either to humble vs by profiting or else to debarre vs of his kingdome in refusing it The sense then of the man of God is plaine and euident in shewing whatsoeuer the Lord hath spoken for good in his promise he will performe it to his children Whatsoeuer he hath threatned for euill he will execute it vpon the sinners so that we may be assured of the full accomplishment of his promises and of the righteous executing of his iudgements PORTION 21. SHIN Vers. 161. Princes haue persecuted me without cause but mine heart stood in awe of thy word AS the man of God not long before shewed that he had many persecutors so here she sheweth they were no meane men nor of the inferiour sort but mightie Princes neither Princes of a prophane people but rulers of the chosen of God the Iewes and that he did not suffer for deserts as an ill doer but innocently as one that had â—â—â—ther presu 〈…〉 transgreâ—sâ—d against the Maiestie of God neither disobediently done against th 〈…〉 〈◊〉 this was no 〈◊〉 temptation in that Princes who should haue taken â—is part against his eneâ—â—â—â— â—â—â— whom he should haue received countenance in his cause being good should 〈…〉 and goe against him For what 〈◊〉 â—t to haue the 〈◊〉 to be our 〈◊〉 who should â—ee the gouernouâ—â— of Gods Church in that hee should be◠〈◊〉 to thinke that 〈◊〉 the gouâ—rnours of the people weâ—e â—â—â— or that his one â—â—â—â—â— of your head â—f noâ— one 〈◊〉 〈◊〉 lesse your bodie iâ—â—â—ppâ—ly 〈…〉 yet not the soule You sâ—â—â—â—e â—â—â—â—lâ— bodies of feathered fowles without God â—â—s permission fâ—ll not into the hands of men which are so little in value that two of them are sold for a penie how then can they haue power vpon your bodies without leaue of the Lord seeing ye are far more pretious in his sight and hee taketh a further care of your bodies But if for my glorie yee shall lay downe your liues they can reuenge themselues but of your bodies as for your soule they cannot touch it But mâ—ne heart 〈…〉 we of thy word c. Here wee see the greater feare ouercame the lâ—â—sâ— If the faces of Princes be terrible because their angrie lookes threaten euill their wrathfull words â—enace death because whatsoeuer they will doe they can doe and whatsoeuer they can doe they dare doe yet fâ—are them not â—aith Christ but feare him who in his wrath 〈…〉 â—â—ule into hell They can take and attach the bodie but the good eâ—t â—â— of the soule can they not 〈◊〉 but rather feare him who can arrest the bodie and afterward can â—lso attaâ—h the soule The 〈…〉 het may be this I was afraide to displease thee O Lord and 〈…〉 noâ— to please mâ—â—â— enemies although they were mightier then I. Thus 〈…〉 hâ—w he wâ—â—◠〈◊〉 and that hee perseuered in the feare of God without 〈◊〉 For â—â—â—th hâ— though the feare of my mightie aduersaries was great â—et â—â—◠〈◊〉 the feâ—re of thee had â—â—asoned mine heart and had left sucâ— a deep impression in to 〈…〉 thâ—â— by infidelitie I should mistrust thee or by disobedience I 〈…〉 Wherefore the spirituall feare of thee
ouercame â—ll corporall feare of 〈◊〉 The r 〈…〉 corporall feare are which so much dâ—unteth the heart is to craue a greater feare of Gods Maiestieâ— the strength whereof may ouermatch the 〈◊〉 feare When the Kings of 〈◊〉 had conspired against the people of God the Prophet of God said vnto them Esay 8. 12. Say â—ee 〈◊〉 A confedâ—racie to all them to whâ—me this people â—â—ith a confederaâ—â—â— neither 〈…〉 nor be afraid of them 13. Sanctifie the Lord of Hostes and let him be 〈…〉 your drâ—â—â— And least we should think that this appertaineth not as well to all Christians as to the Iewes Let vs heare what the Apostâ—â— Peter â—aith 1. Perâ— 3. 14 Blessed are yâ—e if we suffer for righteousnes sake yea feare not 〈…〉 e neither be troubled 15. But 〈◊〉 the Lord in your hearts be ready 〈…〉 were to euery sin â—n that 〈◊〉 you a reason of the â—oâ—e that is in you Were the blessed Apostle sheweth that wee are not readie to make Confession of our hope vntill wee put away this feare and sanctifie the Lord in our harts glorifying his truth in promising and his 〈◊〉 in performing And to applie this to our selues if the Magistrate should bring vâ—to the Racke or torture to betray the good cause of God or innocencie of our brethren let vs rather feare to displease God for his threatnings then man for his punishment And in particular example to applie this doctrine we heare Ierem. 1. 17. what the Lord saith to the Prophet Say not I am a childe c. Be not afraide of their faces for I am with thee to deliuer thee saith the Lord. Here the Lord addeth ver 17. Thou therfore 〈◊〉 vp thy loynes and arise and speake vnto all that I commaund thee be not afraide of their faces least I destroy thee before them In which place the Lord setteth downe a promise to assist him and a threatning to punish him both which did so preuaile that he durst speake boldly and prouoke the King to wrath Acts 5. wee reade that when the Priests and Sadduces being full of indignation laide hands on the Apostles and put them in the common prison Peter the rest of the Apostles answered We ought rather to obey God then men Menace vs say they as much as yee will we care not for it we feare to discredit the blessed promise and lightly to passe ouer the heauie threatnings of our God and wee feare you not Againe this feare was written in the heart of Paul 1. Cor 9. 16. Though I preach the Gospell I haue nothing to reioyce of for necessitie is laid vpon me and woe to vnto me if I preach not the Gospell c. Howsoeuer we thinke this easie to be learned it is doubtlesse most hard to be practised For though Princes doe not their duties yet wee must not therefore rebell against them and though we be persecuted of rulers without a cause yet we must stand in awe of Gods word and our Sauiour CHRIST hath pronounced that whosoeuer striketh with the sword shall perish with the sworde If then either our Princes shall be vngodly or their vnder officers vnfaithfull we must not therevpon grudge to pay tribute to giue taske and to yeeld subsidie but we must doe them euen with conscience as to the ordinance appointed of God knowing and acknowledging that the hand of Gods wrath in their corrupt Gouernment is iustly layd vpon vs for some sinne Wherefore the holy Ghost saith Eccl. 10. 20. Curse not the King no not in thy thought neither curse the Rich in thy bed-chamber for the fowle of the heauen shall carrie the voyce that which hath wings shall declare the matter If then our Princes should vse all their tribute to sensualitie or take vp all their taxes for pleasure withour either feare of God or loue of their Common-wealth yet curse not the King saith the Wiseman no not in thy bed-chamber So that if flesh and blood should moue vs to murmure that wee should be readie to thinke euill of them that are in authoritie the holy Ghost here warneth vs that wee vse no such speeches and put away such thoughts because both our speeches and thoughts stand at the controlling of God his iudgements but we must humbly ascribe it to our sinne that hee withdraweth his grace from them and pulleth his wrath vpon vs. Wherefore if we thinke as many worldly men doe that thoughts are free and are not called into the Court and that euery man is a King in his priuie chamber the spirite of God chargeth our conscience here before the Court of heauen and telleth vs that our chambers are the Lords chambers also and therefore as true Israelites euen in secret we should thinke no guile for the Lord will reueale it and punish it openly yea euen the fowles of the ayre shall bewray our vnfaithfulnes To come lower to our selues because we must not thinke that this affection must be in Dauid and not in vs for so shall we make vnprofitable whatsoeuer is taught whereas the man of God did feare to offend euen when Princes are against him we not onely cannot sustaine so great a triall in the feare of our God but if the losse of any worldly pelfe come to vs we are straight voyde of all feare and cannot abide to be taught any good thought we are vnquiet vntill we haue consulted with wizards witches not withstanding in awe of Gods threatnings against that sinne Deu. 18. 10 Let none be found among you that vseth witchcraft 11. Or that is a charmer or that counselleth with spirits or a southsayer or that asketh counsell at the dead 12. For all that doe such things are abomination to the Lord c. where the Lord counteth no otherwise of these things then of the vp-heape of sinne Againe 1. Chron. 10. 13. it is said that Saul died for his transgression that hee committed against the Lorde euen against the word of the Lord which hee kept not in that hee sought and asked counsell of a Familiar spirit 14. And asked not of the Lord c. where we see that in reckoning Saul his sinne this is the laâ—â— and wrappeth vp all the rest in that hee asked not counsell of the Lord but went to a witch So this was the heape of his sinne this filled the iust measure of his iniquities because when he should haue repented of all other sinnes hee made this the full heape of his sinnes and pulled consequently vpon him the height of Gods iudgements for he was cut off from the kingdome and desperately ended his life Esay â—8 when the Lord reckoned vp the sinnes of the people as their infidelity their obstinacie he commeth at the last to their sorceries saying 19. When such shall say vnto you enquire of them that haue a spirite of diuâ—â—ation and at the south sayers which whisper murmure should not a people enquire at their God from the liuing to the dead
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
thy commaundements are righteous that is there is no one of thy commandements but it hath in it righteousnesse it selfe neither is there any righteousnesse but it is altogether in thy law This is an Hebraisme to call a thing righteousnesse when they wil expresse it to be righteous in the highest degree Wee are here to learne what yeeldeth matter of teaching others and of praising God Euen because whatsoeuer is good it is in Gods law and whatsoeuer is in Gods law it is absolutely good Besides here the man of God teacheth vs that the coldnes of teaching others giuing of thankes proceedeth from hence euen because we want this thorough perswasion that whatsoeuer is in the law of God it is righteous perfit and holy and whatsoeuer is righteous perfect and holy is in it Vers. 173. Let thine hand helpe me for I haue chosen thy precepts HEre we see the effect of the man of God his prayers which hath this sense As I haue prayed for vnderstanding so that now I might see the issue of it let me see O Lord thy fatherly and prouident care of me As afterward he saith Let me see if thou host true iudgement for me For as he praied to be directed by knowledge so he also praieth for the effect of it that he might therby see the merciful hād of God assisting him in al his troubles For I haue chosen thy precepts that is I know I am but a man I haue many iniuries offered me which may hale me this way and that way yet I preferre thy word before all these troubles Wee must not thinke now as the world doth iudge of Gods children that hee chose these as a Mome or of silly simplicitie but his election was with iudgement which proceeded from consulation which cōsultation proceeded of reasons vsed on both sides of his causes so that he made his choyse aduisedly considerately and after long deliberating of the matter he preferreth the word of God before all the pleasures of this life It was not then a foolish precisenes of puritanisine it was no childish simplicitie as of a man who chose this because he knew no other things but it was of wisedome Wherefore the man of God here teacheth that it is not with Gods children as the world deemeth them that is that they be sillie soules simple men and Gods fooles who knowe not what the world meaneth but as the world is of it selfe too wise so it thinketh too hardly of Gods children For it is not to be doubted but that he had many temptations and that he debating them by the wisedome of Gods spirit chose the word of God They are not ignorant what it is to haue worldly wealth and pleasures and earthly commodities but comparing these with the wealth of the soule the pleasures of the spirit and commodities of the world they by iudgemēt and sufficient aduice prefer the word of God And herein is their blessed wisedome that they seeing and weighing both in the ballance being moued on one side by carnal reason and sustained on the other side by spiritual wisdome they refuse the worst and chuse the best contrary to the folly of the world who also hath some sight of them both and yet refuseth most cursedly the word and chuseth most foolishly the pleasures of this life For as the preferring of good things is the blessing of God in the godly so it is a fearefull iudgement in the vngodly in preferring these transitorie pleasures before eternall treasures Againe what is the cause of such halting betweene two professions and of such mammerings in religion surely the want of choise and a purpose not resolutely set in any part in that whilest we will be betweene the flesh and the spirit betweene the Church and the world betweene God and the diuell we know not which side to cleaue vnto For if our choise were made we must not seeke Gods glory and our glory the honour of the Gospell and our owne commendation For vndoubtedly if God his children thus walke in a mammering as though they would giue the Lord the halfe part of their profession and part stakes with his glory shall for their pleasure be sure to seeke paine and seeking sport they shall find smart when they looke for profit they shall haue losse when they sow for glory they shall reape shame This is the singular mercy of God in this world to his children to punish them here and to saue them from the great iudgement to come And as the Lord vsed in mercy these meanes to his to schoole them in their choise so also when they are come to their choise he also in wisedome will trie them Again with permitting the world to offer on the one side preferment or if that serue not on the other side imprisonments he suffereth Sathan either to illude them with faire promises or to terrifie them with fearefull threatnings and giueth leaue to the flesh to assault them with delights or to oppresse them with calamities that he may in truth proue their constancy whether they haue so chosen as they will not repent them or whether their choise be as sure as free For many if they might be basted with glory and estimation and might maintain still their credit wallow in wealth would not care greatly to serue God but without this resolute purpose we shall surely find that when trouble cōmeth we would shrinke away Wherefore the Lord trieth his in the furnace of affliction and in the floods of temptations he gageth them to trie their hearts to find their faith to scoure them from the drosse of infidelitie the drosse of securitie the drosse of hypocrisie as the furnace is not only for the triall of gold but after the trial had to purge it throughly frō corruption Indeed so long as we are led with the cord of our naturall corruptions there is no conflict the flesh rebelleth not against the spirit but when our iudgements are heauenly and our affections spirituall fighting with carnall reason and earthly cogitations then is the maine battell When Sathan seeth a man giuen to the world and as long as he is in a mammering he striueth not with him but when he seeth himselfe forsaken and defied and that Christ Iesus a stronger than he hath made an entrance into the house then he rageth then he vseth his cunning al his shifts and summoneth a Parliament of seuen diuels more who come all together to the casting out of Christ to the discouraging of the man newly called and to make a reentry into his old possession Thus then we shal see he is a roring lion and that our fight is not only with worldly powers but also with spirituall enemies in heauenly things So long as we follow the guise fashion of this world and frame our selues to liue after it we shall be at league with them and they will be at peace with vs if we follow heresies heretikes will not speak ill of
vncleannes securitie and such like sinnes haue so beaten and trampled vpon thy heart that it is euen hardened through the deceitfulnesse of sinne but repent thee of thy former sinne and put away the euill of thy workes and then come to the word with a holy heart and then thou shalt see and feele thy vnderstanding inlightened thy iudgement reformed and all the words of wisedome plaine and easie vnto thee All this is confirmed vnto vs by plaine and daily experience for when a man hath been buffeted with some sinne when he hath yeelded too much to pride worldlinesse anger and such like when he hath fallen into some misliking of the word or of the preacher then in hearing he heareth not and the word is a sealed booke vnto him Contrariwise when men doe most mislike themselues for their sinnes when they be most grieued for their dulnes when they thinke themselues most vnapt and most vnworthie of knowledge and yet desire to finde comfort in the word wish to be inlightened and led into the true knowledge of it then doth the Lord very often giue them the deepest insight into his heauenly mysteries then doth he worke in them a most comfortable feeling then doth he also put and stirre vp most heauenly and holy motions in their minds By all this must we learne many things first when we heare the word without fruite then we must returne into our selues and know that our sinnes are the cause of blockish dulnesse which is come vpon vs. Anger hath troubled our affections and pleasure hath stollen away our hearts profit hath corrupted our iudgements therefore our iudgements doe not yeeld vnto the word it cannot enter into our hearts neither can it worke vpon our affections We are then in this case to bewaile our sinnes to labour for repentance to pray for the spirit of sanctification whereby these sinnes may be consumed and then returne vnto the word with prayer and the Lord wil blesse our vnderstanding Againe when we see our iudgements reformed and our hearts touched so that the word worketh vpon our affections then we must know that the good worke of God hath gone before his mercy hath disburdened vs of the heauie burthen of sin his goodnesse hath emptied our hearts of vnprofitable thoughts and his good spirit hath wrought all in all in vs. Then to shut vp this verse let vs know that as sinne doth hinder and holde the word out of our hearts so doth the loue of the word as it were open the doore of our hearts and make a broad and large passage for the word to enter into vs and to worke that good worke for which it was sent It followeth in the next verse Vers. 7. Depart from a foole when thou perceiuest not in him the lips of knowledge GOD hath ordained that men should liue together that one might bee helpfull to another But there is a neerer bond of friendship when one entreth into league with another or when one maketh choice of another for some neerer bond of friendship affinitie or such like And because this bond cannot stand but where there is a great likenes of conditions and qualities and it is commonly seene that the partie better affected is sooner chaunged therefore in this place we be admonished to beware least at any time we ioyne our selues to those that are foolish and vngodly Not that it is altogether vnlawfull to haue any dealing with them but that wee may not come too neere vnto them For to eate and drinke with them to dwell in the same towne by them and such other common duties be not vnlawfull But to ioyne in marriage with them to make them priuie to to our counsels or to vse them as more neere and speciall friends this is vnlawful and this is here forbidden For little or no good at all can bee gotten by them they will hardly or not at all be brought to goodnesse and such is their subtiltie that one of them is able to peruert the faith or at least to corrupt the manners of very many Good cause therefore there is why we should depart and get our selues from them on the contrary side wee bee taught to seeke out good company and to ioyne our selues to them as neerly as may bee yet with this full purpose of heart that wee may receiue fruite and profit by them Nature doth call vpon vs to doe this the communion of Saints requires it at our hands our own profit should compel vs the examples of euery mā in each calling may moue vs therunto For men doe desire to be in companie of their betters the scholler would be in companie of him that is better learned the worshipful man desireth the companie of the noble man and the honorable delighteth much in the fauour of the Prince Yea in the basest occupations and handicrafts men doe still desire to bee in the company of them that are most skilfull And all this is to obtaine the knowledge of earthly things and the fauour of them that can helpe them how much more then should we desire the companie one of another that we might be helpfull one to another in heauenly things Nay how intirely should wee be ioyned one to another and receiue good one by another in all kinde of goodnesse And yet must this bee done in great discretion for the best men haue their faults Therefore wee must be most carefull as to receiue what good we can by any so to receiue hurt or hinderance by none at all It followeth Vers. 8. The wisedome of the prudent is to vnderstand his way but the foolishnesse of fooles is deceit THat is true wisedome indeede which beginning at knowledge doth goe forward vnto practise and beginning at faith doth further proceede vnto the fruites of faith For vnlesse there be profitable vse of knowledge both in our generall and particular callings it hath neither the sense nor the sauour of heauenly wisedome Then we be here admonished to labour that our knowledge may growe vnto faith and that we builde a godly life vpon faith And that we may thus do we must especially trauell that our hearts may stand in awe of Gods word and that we may haue a charitable and louing heart vnto men This if we can obtaine then shall wee in feare and loue doe the good duties which may glorifie God profit men and haue sure arguments that we haue true wisedome But the foolishnes of fooles is deceit That is they doe either take a wrong course of life or else if they take a right course yet their hearts are not aright and therefore they deceiue both themselues and others All this commeth to passe because with conscience they do not apply euery general point of doctrine to their particular estate and labour not to make practise of it We giue titles vnto men count them wise and politike men that can foresee and preuent worldly displeasure But the
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
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
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
not to him he needs it not we can do him no good but for his sake oh that we might do good to men For this cause I say the Lord hath giuen the poore a bil of his haÌ„d for the receiuing of his right which is due to himselfe in these words Whatsoeuer men do to one of these little ones they doe it to me Neither hath the Lord onely shewed his liking of this kind of mercie he hath giuen vs reasons why we should so doe as Luk 6 Giue and it shall be giuen to you againe these are brethren and therefore inseparable if we giue it shall be giuen vs againe If then we will driue away famine from the land we must giue so that with this sacrifice the benefit of the whole countrie is purchased But beside this Matth. 19 it is said Giue to the poore and ye shall haue treasure in heauen So that we shall not onely haue mercy if we shew mercy but the Lord himselfe will shew himselfe exceedingly thankefull to vs for the same And yet we see our diffidence herein And as the seede is not the grounds that receiues it but his that sowes it so that which is bestowed in mercy is not so much his vpon whom the gift is bestowed but his that bestoweth it So here is another reason we must giue because we haue receiued it the Lord requires nothing but his owne he requires nothing to be giuen but that we haue receiued of him therefore we see of them that receiued talents the Lord requires nothing to be repaid but his own There is hath bin these many daies a complaint against the pastors of the land because they feed as though they fed not and for this there is great hatred against them sprung vp from the people which though it be a iust conceiued wrath yet I thinke we measure theÌ„ not by the right measure that is by another measure than we measure our selues by for we haue a talent of riches as they haue a talent of knowledge wherein we are as slacke to performe mercy to the poore as they to the ignorant so that in condemning them we condemne our selues For as it is sure that the haruest is great in spirituall things there are but few labourers so in respect of temporall things there is as great an haruest the labourers are as few because as the ignoraÌ„t people are the haruest of the learned Ministers so the poorer sort is the haruest of the rich men Another reason is this because we cannot retaine it is therefore a good policie to giue and to make vs friends of the wicked Mammon We cannot carrie any thing with vs from hence haue we neuer so much here it is gotten and here it is gone and though we could carry our gold with vs yet when we come in another world that which is currant here will stand vs in no stead for it wil not go for currant there Wel admit these things could doe vs good yet we cannot carry them safely with vs for there are many robbers wil meet vs in the way therefore we must follow the manner of them that go by pirats they carry not all they haue with them but they commit all to others of their friends by writings and bils which we see to be vsed of our exchangers So then wee must carry with vs only our bils which will stand the spoilers in little steed though they light vpon them And surely the Lord hath made the rich his factors and exchangers here on earth and seeing the Lord hath giuen vs a bill of his hand for that we commit to the poore we may safely make our claime to all for this bill will goe with vs and shall be reade euen at the iudgement seate when Christ himselfe shall say Looke what ye haue done to one of these ye haue done it to me So that it is good to shew mercy because otherwise wee cannot long keepe that we haue surely if that which is spoken of mercy in the world should be cut off a great part of the Scriptures shuld be don away But amoÌ„g many reasons this may moue vs to mercy that in the time of iudgement the Lord will be content to leaue off all other actions of knowldge and truth c. and come to this one of mercy And albeit the Lord may challenge the other too yet because the special clause of iudgment shall be concerning mercy we must specially looke to this To apply this to our selues I neede not I cannot accuse men all mens mouthes wil condemne theÌ„selues the Preachers of the word neede not to bend their braines to finde out an accusation for this point because all men can doe it what is more vsuall than this mens deuotions growe cold And indeed there is greathardnes of heart there is much complaining but little redressing and therefore seeing the land doth accuse it selfe I accuse it not 5 This is the difference between the punishments here those in another life here no vehement punishment is permanent there the punishment is euerlasting yet most vehemeÌ„t Alas that there are no more fit termes to expresse it But small perswasion wil serue and a twine threed wil draw him that belongs to God but if he be a child of reprobation a cable rope wil not serue and though he should see the smoke and the mountaine of fire yet will he turne and sowse himselfe in the mire of sinne like a sow Take a man in a fit of a burning ague and ye shall heare him vtter such words and so protest of his paine as if it were vâ—sâ—fferable but this is another manner of age and shall vexe vs more than all the burning agues in the world and yet it shall continue Paul alleageth a very plaine reason why there is so little mercie among men Euery man seekes his owne and we seeke not the things one of another We forget we are members one of another and therefore the Lord needes nothing but our owne mouths to condemne vs. For seeing we call God Father I would gladly know by what title we call him Father There is no reason but that Christ is our brother and he hath made vs the sonnes of God for there is no fatherhood in God but by brotherhood in Christ. But how is Christ thy brother more than to another seeing he hath done as much for another as he hath done for thee Well if another hath as good a title to Christ as thou then he is thy brother too and if he be thy brother I say to thee as Malachie saide of the fatherhood If God be thy father where is his feare so if he be thy brother where is thy brotherly loue But Christ hath yet another reason we are not onely brethren because God is our father and Christ our brother but for that we are as neerely knit in coniunction as the lims and
to tempt vs to euill nor any euill wrought to take example by yet there abideth enough in the heart to corrupt the whole man For there is no euill in the wickedest man of the world but it is in mee and would appeare vnlesse the Lord did suppresse it 8 He was desirous still to keepe himselfe from deadnes and tried his heart with thankfulnes by speaking somewhat after meate receiued to the glorie of God if God gaue any good matter into his minde so to take it if euery one were silent then to raise vp some good occasion of speaking by reading or singing which were so vsed that when other things came in place to the aforesaid end they were surceased from because customable sticking to any thing bringeth lesse reuerence and profit And among other things he was very glad to speake somewhat to such whom he thought after God might make instruments to teach it to others more effectually than he could expresse it which thing he said we should learne of the Apostle Paul 2. Tim. 2. 2. CHAP. XXXVI Of hearing Gods Word TF the Psalmist Psal. 94. could make his argument Hee that hath planted the eare shall he not heare much more may we argue thus He that hath planted the eare shall not hee be heard Shall not hee heare saith Dauid shall not he be heard say we And surely in his creation he planted the eare to this end and therefore by the title of creating vs hee hath good interest to the eare but if the title of creation will not serue yet in respect that he preserueth vs continually which wee call his prouidence that interest may serue but if that serue neither yet Adam hauing through sinne alienated himselfe from God his soule his bodie and so his eares too by the right of Redemption the Lord hauing purchased vs a new and buying euery iot of vs againe as it were at the second hand in this right he may surely claime our eares Now if hee may claime them as they be his and in truth they be his then must we heare him or if they be not his and by no right appertaine to him then we are not the Lords Israel But if wee bee the Lords then I say the Lord hath saide hee cannot abide that a candle being light should be put vnder a bushell and that our eares which appertaine to him should be put to no vse which if they be they little or nothing differ from a carued image who hath eyes and seeth not eares and heareth not He will not haue vs come to the Church and the word beate and beate vpon vs and no more stirre vs than it doth the pillars or seates we sit on wherein we shew our selues to be but idoll Christians or counterfeite professors Then if wee must needes heare the nexte thing to be inquired of is the speciall subiect or obiect of our hearing We can heare a noise as of the beating of the ayre of the winde of the thunder or such like though it be not a voyce but alas a bare sound can doe nothing Secondly then wee heare a voyce but this is common to vs with beasts and what can the bellowing of oxen or the bleating of sheepe doe vs good So then neither a noise nor a voyce is here to be stood vpon which can doe vs no good How then there is yet a better thing and that is a word wherein one may expresse the excellent meaning of his minde to another and man may open himselfe to man Well then a sound is a thing inferiour a voice is somewhat more excellēt but a word is without question the best of all to increase our knowledge Now if the word be the most principal I would gladly know of him that is farthest from God if there be any word better or more worth the hearing than the word of God Then if we ascend from a sound to a voyce and from the voyce to a word and from a word to the word of God we see the word of God to be most principall and good cause there is why it should so bee the speaker of it is aboue all creatures and therefore his word must be aboue the word of all other creatures Whereunto if wee ioyne but the consideration of our reuerend regard in hearing but a Prince or a meaner Magistrate how we listen marke his speech scan and stand vpon euery word he speakes to vs to see what most concernes vs this will surely condemne vs for our negligence and carelesnesse in hearing the word of the Lord. But seeing the word is the best thing we will draw out another reason which is that wee then best imploy our eares when wee heare the word and in hearing can say Now I heare the best thing that I can heare this is the sweetest sound and now mine eares are put to the best vse I heare not onely a sound but a voice a word and the very word of God so are our handes best imployed when they are receiuing the sacraments our eyes when they are reading our feete when they bring vs to the house of God When wee thus haue once set our selues in worke we may well say All that I haue is in their best estate and put to the best kinde of dutie because our senses and the parts of our bodies are about the busines of sauing of our soules about the busines of the Lords glorie The Heathen said that the goodly ornaments of the world and frame of all things was most worthy the seeing as though a man were borne and came into this life onely to take a view of them and so to depart without hauing any vse or profite of them though he neuer felt the power of the Sunne or the sweetnes of flowers or any other thing much more may I say so much of the word though a man should neuer haue benefit by it yet so good it is of it selfe that it is most worthy the hearing though it be nothing but heard But besides our hearing the Lord hath ioyned a speciall profit to the word as either the sauing or condemning of our selues so that the word is therefore more carefully to be heard because it is accompanied with such a benefit as the sauing of our soules God saith Iohn so loued the world that he gaue his only begotten sonne for vs that whosoeuer beleeueth in him should not perish but haue euerlasting life But how shall we beleeue saith Paul Rom. 10. if we heare not how shall we heare without preaching and how shall they preach vnlesse they be sent So that it is preaching that brings hearing hearing breedes beleeuing and by beleeuing we are saued and so howsoeuer the iolly fellowes of this world and others accompt thereof to bee but madnesse or foolishnes this same foolishnes of preaching saith Paul bringeth saluation this foolish thing I say of preaching and this
slender thing of hearing is the way to saluation But yet a degree further Naaman refusing the commandement of the Prophet concerning the washing himselfe in a riuer which was not at home in his owne countrey his seruant saith vnto him Father if hee had commanded thee a greater thing wouldest thou not haue done it and why then is it much to wash in this riuer So may wee say of the word If wee will not doe so much as heare the word which is so easie a matter to doe what would wee haue done if we should haue climbed vp to heauen to haue fetched it from thence or digged to the hels to fetch it thence or crossed the seas to haue had it thence But the Lord saith the Apostle Rom. 10. hath dealt more mercifully for vs and prouided better for our ease we neede not take such paines as to goe vp to heauen or downe to hell for the word but it is brought euen to vs and preached familiarly and therefore in respect of the right that the Lord hath vnto vs in respect of the best employing of our senses in respect of the dignitie of the word and in regard of our easinesse in hearing wee must needes heare the word Another argument is this because when I called vpon and stretched mine arme daily to you saith the Lord by his Prophet and ye would not heare me crie as long as ye can cry I will not heare you But if wee doe heare the Lord he will heare vs and communicate vnto vs the graces of his holy spirit and whatsoeuer is needfull for our saluation If then the matter stand so vpon our obedience to the Lord that we shall reape so great a benefit because he requires but euen by the law of nature to doe to him as we would haue him deale with vs it is good equitie that if we will not heare the Lord when he speakes speake wee neuer so loud or long we should not be heard of him The last reason is this when Mary was occupied in hearing our Sauiour Christ and Martha was busied in ministring things about her house Christ saith flatly Mary hath chosen the good part and why It shal not be taken away from her Marthas part in death shall be taken away and come to nought and so may we safely say of all our things concerning our trades in this life they must cease and when death comes they shall haue an end but Maries part shall not bee so that is whatsoeuer faith loue or obedience wee haue attained by the word preached it shall abide by vs with peace of conscience in this life and afterward it will accompanie vs euen to the kingdome of heauen But Martha was Martha for Christ we are Marthas for Martha wee are all for the world but this shall be taken from vs Euery man may therfore safely reckon thus with himselfe Surely all my paine my profits my trade and all will end in death this is not the good part therefore I will heare the word and this shal neuer be taken from me So that as in the former we are made partakers of the omnipotencie of God if wee heare his word so here we see we shall communicate in the eternitie of God if we choose Maries part but if we prefer the other we must goe but our part must tarrie after vs and be taken from vs. Good cause then haue wee to heare the word but who is he that thinkes himselfe happy to haue the word or thinkes not himselfe more happie to get a good bargaine who being in a iourney or sicke in his body thinketh it a speciall crosse and findes in himselfe a griefe that he could not come to the congregation of the Lord 2 Many reading in the sermoÌ„s of the Prophets Apostles how they exhort to the hearing of the word marueile at it And if at this day wee be spoken so to heare wee can say Why we sit here for no other end we came hiâ—her for that purpose our feete made hast to heare and therefore it seemeth to be a vaine speech Wherefore we must vnderstand that this word heare hath a further meaning than so Ezechiel chap. 3. saith Lâ—t him that hath eares to heare heare so that there are two kindes of hearing else this had beene a friuolous speech We must know therefore that Iob. 42 there are two hearings There is an hearing of the eare and there is an hearing of the heart there is a speaking to the eare and there is a speaking to the heart â—oâ— saide hee heard the Lord but with his eares with his gristles only and afterward he heard the Lord better and that was with the hearing of the heart We must learne then to draw vp our hearts vp to our eares that so one sound may pearce both at once But to heare with the heart there are foure things to bee performed the first is set downe Eccles. 4 17. Looke to thy feete when thou goest into the house of the Lord. And 2. Chron. 34. because men did not prepare their hearts in their houses at home or by the way abroad all was in vaine they lost their successe in heauenly things The first thing then is preparation And comming to the Church euery man is to deale thus with himselfe I shall now goe where I may sit among reprobates least therefore I should set on more on the bill and beadroule of my sinnes I will prepare my selfe and pray in serious manner and earnestly for the grace of God to teach me The second thing is that we must heare the word as good Catholikes that is we must not heare the word by parcels and by clauses as we list and giue our eare vntill it come to our speciall sinne and sit quietly till our bodie be touched but we must heare vniuersally as well the things that mislike vs as the things that please vs. Wee must be affected to heare the word as the people were to heare the Lord in the mountaine who saide Speake the Lord what he will wee will heare him This is a good kinde of hearing and it pleased the Lord so well that hee said Oh that this heart were alwaies in this people c. Wee will commend any that will please our humours and preach such things as follow our appetite As if oppression be spoken against and we be oppressed of some this common place is very plausible to vs because it is against one that hath iniured vs. Or else wee come to the word as Herod came Let Iohn speake as much as he will I will heare him but if he come to this that I may not haue my brothers wife I will not heare him But if he come to teach the Lord to speake to teach him wisedome and prescribe him to say this and not to meddle with that wee shall neuer heare fruitfully A third thing is continuall hearing the word is a rare thing therefore we
which is within but as good merchants keeping somewhat rather in the store-house of our hearts than as bankerupts which spend all at once or make a shew of all in our shop 3 In Pharaoh ye shall finde these speciall notes of Hypocrisie Take this death from me oneâ—y this once So many being in distresse haue more prayèd for the release of paine than for the forgiuenes of sinnes which cause the paine And therefore such being released are nothing the better as may often be obserued Contrariwise if we be grieued more for sin than for the punishment and can well beare the punishment so that the sinne were taken away then it is a certaine signe that we shall liue vprightly if the cup of affliction be taken from vs and assuredly it shall be taken away or else recompenced with some spirituall grace 4 The drunken peace of hypocrites must not be â—oupled with oyle but pierced with the two-edged sword of Gods word to the discouering of the secret corruption of the heart 5 It is the temptation of the godly to feare whatsoeuer they doe they doe it in hypocrisie but they are to know for their comfort that therefore they be not hypocrites because they see their hypocrisie which kinde of hypocrisie in them is not the grosse deceiuing which is in the wicked but that secret corruption of nature which mixeth it selfe in the best actions of the godly Neither is it possible to leaue this sinne wholy as long as we liue but to see it and mislike it is all that is required and can be performed of vs. The godly doe not desire to seeme to doe any thing better than indeed they doe it neither doe they desire to seeme to doe that which they doe not And whensoeuer they doe espie any weakenes in themselues they mourne for it And this desire of a perfect sinceritie and mislike of priuie hypocrisie is vnto them a sure zeale of their saluation and sanctification in Christ. 6 When men suffer themselues to be deceiued it is to be feared they will be hardened Let vs remember that Gods grace assisting sinne may easily be conquered of vs when it is young but we may easily be ouercome of it when it is old 7 It is easie to fall into hardnesse of heart by continuance in euill customes without remorse we see then it is a good thing to be moued betimes and often to be moued for it is a precious thing to haue a melting heart as contrarie a dangerous thing to haue a hard heart not yeelding to trueth Let vs not harden our hearts least the Lord also come to harden vs Heb. 3. For many not altogether abstaine at the first yet yeelding to sinne become obstinate altogether at the last Admonition is a meanes to keepe vs from it We should then be readie to giue eare to good counsell and admonition and be willing also to admonish others It is in vaine to controll the outward senses without the rebuking of the heart 8 Exod. 10. 1. the Lord saith of Pharaoh I haue hardened his heart because Pharaoh had a long time hardened his owne heart as is recorded in the former chapters therfore here the Lord is said to harden it that is wholy to giue him ouer to the diuell So man is said to harden his heart when he will not heare Gods word the diuell when he gouerneth vs and the Lord when he leaueth vs in Sathans handling Man then is guiltie of this sinne and the Lord doth iustly harden for the punishment of former sinnes The Lord is said to harden as he is said to leade into temptation and that is when he withdraweth his spirit from vs and leaueth vs to our selues and then we stay not long till we be hardened Pharaoh had many plagues yet this is the greatest for if his heart had not been hard these would haue had an end but this hardnes made the other but tasâ—s of hel because we do lesse feare this great plague than many other We ought to correct this in our selues for the childreÌ„ of God must feare this more than any other plague For if we doe but feare worldly punishments so doe the wicked but if we doe feare hardnesse of heart and other spirituall punishments then we may be sure Gods spirit hath wrought that feare If we couet worldly things this doe the Heathen Matth. 6 but if we desire the light of Gods countenance Psalme 119. and 4. and 67. this doe Gods deare children Wherefore as we labour for these things which our nature desires feare the coÌ„trarie so let vs labour for the light of Gods spirit and feare least it be quenched in vs or else decayed as when we feare pouertie we labour to be rich and when we feare sicknesse we labour to preuent it so let vs labour for our soules so long as we feele a taste in Gods word feare his iudgements and be comforted in his mercy if we labour to encrease the graces receiued the Lord no doubt will worke with vs but if this be not in vs it is to be feared least the Lord will harden 9 All men are naturally euill so that if the Lord giue not light and softnesse of heart we may all be iustly hardened this is as iust as other iudgements of God are When any thing is spoken in the Word which toucheth another that man will greedily snatch Againe if there be any thing that may cherish them in their sinnes that they note but that which concerneth their amendment they vtterly forget And this sheweth that we are the cause of our owne hardening for when the Lord cannot preuaile with his word then will he leaue men to themselues and then they stay not till they come to hardnesse We must not stay till the Lord strike vs with punishments for if we be hardened we shall not perceiue it and therefore the case is so much the more dangerous but so soone as we feele any coldnesse or dulnesse of spirit then let vs feare and stirre vp our selues that we may continually gaine some knowledge and feeling and thus may we prouide against hardnesse of heart 10 First the hypocrite desireth rather to seeme than to be it is said such crie Lord Lord they are most glorious Secondly he is more busie about the outward worke than about the spirituall and acceptable maner of performing the same Mat. 23. 27. Thirdly he worketh his saluation securely and coldly not with feare and trembling as Phil. 2. 12. not striuing with his rebellious lusts nor longing after the gifts of regeneration nor forgetting that which is behinde endeuouring himselfe forward Philip. 3. 13. Fourthly he hath no resolute purpose to endure but is wauering and vnconstant in all his wayes not cleauing to the Lord with purpose of heart Act. 11. 23. Fiftly hee is more carefull to stop the grosse sinnes than to damme vp the fountaine
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
serue to nouzell vs in our sinnes because the childe of GOD may come to this through often infirmitie but when hee seeth it it is time to bestirre himselfe and to feare least those fearefull beginnings doe bring him at the last vtterly to fall away 16 The first meanes to keepe vs from hardnes of heart is to feare it long before for if wee once be fallen into this then are wee past all sense and feeling and cannot perceiue it and therefore our case is more fearefull and dangerous as those are which fall into some great disease of the body and know it not Againe if we be not of hardned hearts then the word may worke with vs and all other afflictions may haue their effect and so haue a good end but if our hearts bee once hardened then all our plagues are vnfruitfull vnto vs yea they are nothing else but euen a taste of hell and of those punishments which are and abide for euer So had Pharaoh many and great plagues yet because his heart was hardened he profited not but ranne on forward till he was vtterly destroyed But Iob whom the Lord had not yet forsaken profited by all his miseries had a good and ioyful issue and escaped from them Therefore the children of God doe feare it more than all other punishments and had rather bee plagued with all the miseries of Iob and the botches of Aegypt than with an heart that is hardened It goeth not well with vs then when we feare wordly and bodily punishments more than wee doe hardnes of heart and other spirituall punishments for euen here is a difference betweene the wicked and the children of God for the wicked are euer greatly troubled for feare of outward afflictions but the spirituall punishments of the soule doe neuer a whit affect them Contrariwise the children of God doe aboue all things dread spirituall punishments as for outward troubles they are content to beare them and are grieued no otherwise for them than as they are signes of Gods displeasure this is a good note to trie our selues by The second is a true desire and loue to haue a melting heart to be often touched with the word and with Dauid to desire the vnderstanding of the word aboue all worldly treasures and the light of his louing countenance aboue all earthly helpe or treasure for the worldly men doe greedily hunt after worldly things and thinke themselues best at ease when they enioy them we must then not be like minded to these men but earnestly desire the former and then it will be an vndoubted signe of the spirit of God The third remedie against hardnes of heart is to ioyne to the feare aboue named and continually to labour and striue against it in vsing carefully all those meanes which may serue thereunto and as in our nature there is a continuall desire of earthly things so should wee continually bee moued to pray that in spirit we may daily labour and striue against it and as the husbandman fearing pouertie because his goods decay or his ground bringeth not foorth his fruite doth labour more carefully to lay vp against the time of neede like vnto Ioseph when hee was in Aegypt and as the maâ—â— fearing sicknesse because his naturall powers are weakened or his stomack waxeth weake will by Physicke and other meanes labour to preuent it so wee must doe against hardnes of heart for so long as wee feele taste in Gods word to bee humbled by his threatnings and comforted by his promises if wee striue and contend to growe in grace the Lord no doubt is with vs. But if wee waxe wearie of the world and can feele not taste in it if wee cannot bee terrified by his threatnings nor affected by his promises then is our case dangerous and we haue good cause to feare least the Lord will harden vs therefore must wee in daily hearing and reading of the word labour to come to some feeling of it and in our quiet state whiles the world is with vs lay vp such things in store as may bee able to comfort vs when our ministers are remoued and the world taken from vs. But many will bee like Ioseph to prouide for the dearth but they will not store themselues with spirituall food against the time when the word shall be taken away Now if through infirmitie wee doe fall and the light of the spirit be darkened and our hearts begin to bee hardened then let vs call to minde our former practise which we haue had in the word and remember the care wee had to keepe it and it will be a great helpe to recouer vs againe For Dauid no doubt was very well helped in his greatest conflicts by the remembrance of those places which aforetime he had read 17 When as in receiuing of meate the meate that nourisheth is changed into vs it is far otherwise in the chirurgerie of our soules For in receiuing of the word of the SacrameÌ„ts which feed the soule they are not changed into the qualities of vs but we are chaÌ„ged into them It is the folly of the world now adaies and the euill that troubles not onely the base people but the great also and the wise that they thinke they must giue sap iuice to nourish the word rather thaÌ„ that they should suffer their wisdome to be maintained by the sap of the word and they will set the Lord to learne of them Wel in applying there is a great reason we applie to the heart It is the principall place for God to worke on it is the vsuall place that Sathan most inueâ—gleth and therefore it must needes haue a plaster And here wee inquire not onely Esaus heart who saide in his heart the dayes of mourning for my Father will come shortly then I will slay my brother Iacob Genes 27. 42. but Sarahs heart too who hearing she should conceiue in her olde age laughed in her heart c. So that they must come to this cure Esaus mourning heart and Sarahs vnbeleeuing heart â—ea and with them all hearts Applie the plaster to any place saue to the heart and it will doe no good If the disease come from the heart as all sicknesse of sinne doth lay to the hand the plaster or to the foote or to the face though it heale in one place it will breake foorth in another because vnlesse the heart be well purged and cured it will still minister new matter of corruption into euery part of the body We are not then to be healed at the eare as wee thinke wee may and yet many will not so much as be eare-wise wee must not bee healed in the braine for many will goe so farre in hearing that they may bee braine-wise but wee must be cured at the heart for it is required wee should be heart-wise Well many will come so far too as they will conceiue and iudge well of things so that they growe tongue-wise
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
God which is his arme to draw vs to saluation when it hath beene a little while among vs it is a thing smally esteemed wheras cōtrariwise in those places where it is newly recouered they flocke together farre and neare and will make it their talke and songes and whole delights The like reason is of the Sacraments other blessings of God which while men doe vse of fashion and custome or else doe rest in the outward thing not looking into them nor beholding the spirituall grace offered by them it cannot be but that they must needs fall into a superstitious abuse of them or else despise and loath them 7 Our Sauiour Christ giueth two notable titles and commendations to the exercises of the Church Matthew chapter 7. verse 6. he calleth them holy and precious First for holines we know there is no sound holines but in the Lord or of the Lord and therefore it was said holines to the Lord it was the inscription of Aarons miter And it is said in the Gospell that none is good but God that is none is essentially good but God the word the Angels so forth are holy but in respect rather of some thing receiued than of their own nature and so the word is holy after a double manner either for that it commeth from God who is perfitly holy and it is of the nature of him or else for that by it we receiue holines and are made holy For the first it is sure that the law-giuer doth alwaies impart to the lawe something of his owne nature and therefore among the heathen looke what kind of men set downe the lawes the law had a smacke of their disposition Solon a very moderate man his lawes were very moderate and tasted much that way Draco his lawes were seuere like to himselfe and therefore they were said to be written with blood So are the Lord his ordinances they comming from the holiest of all carie frō him in them a sensible rellish of holines and are vnited to the nature of God And as the law commeth from one holy and so teacheth holy things likewise cōmeth holines into our hearts by applying them therevnto our hearts of themselues not being holy and so the law hauing a qualitie of God himselfe it hath it not for it selfe alone but for vs. In this respect as the law is liuely so it is a quickning law making aliue as the word is wise so it maketh wise as it is holy so it is a sanctifying law making vs wise For preciousnes the Scriptures sticke not and cease not to set a price of the word as Psalme 19. and 119. Dauid compares it to spoiles a thing full of precious things wherein are things of great price And yet for that in spoiles are things of all value some more some lesse precious after he compares it to gold then to fined gold afterward to much fined gold yea to thousands of gold and siluer and not contenting himselfe he ioyneth to gold precious stones and least yet he might say too little he compares it to all manner of riches The reason hereof is this that for as much as the soule of a man euen of him that perisheth is precious and the soule of euery good man more precious then the soule of the holiest Christ Iesus is most precious Now for as much as the Gospell hath it foundation in opening of the signe of the blood of Christ therefore the Gospell in a singular degree of excellencie must needs be most precious 7 When some penitent sinners are executed for theft we see they are more grieued fo◠whoredome than for theft because it brought them to theft but most of all they sorrow for neglect of the word which hath made them most loose in al their life Seeing then this is warranted by the experience of our times let vs take heed we neglect it not but see the want and neglect of these meanes to be the cause of other sinnes but if we will not doe this the Lord will punish sinne by sinne which is most feareful for this is the only meanes to keepe vs from sinne to heare the word pray giue thankes heare admonitions receiue the sacraments with reuerence and in truth As these meanes doe keepe vs from sinnes so do they recouer vs from them when we are fallen thereinto as when great trouble is vpon vs pouertie disquietnes against these the word of God doth giue a remedie teaching vs that as it came by Gods prouidence so he must take it away contrarie to the familie of loue who denying the prouidēce of God attribute it to outward causes Example of a man which sayd his sicknes came by Gods visitation they replyed vnto him did you not take cold he answered that is but a meanes to serue his prouidence so the familie left him For we take cold often and yet are not sicke because the Lord hath all things in his hand to dispose at his pleasure and then shall we rest in this when we are certainely perswaded of this doctrine Psalme 32. The Prophet saith that before he acknowledged his sinne moysture was turned into drought but when he confessed his punishment was taken away so Iob. 33. when men wil not profite by his word then the Lord wil seale this former doctrine by a correction which if we profite not by it will lie so long on a man that his bones shall sticke out being in this case if the Lord reueale him this he shal be restored to his former state It is plaine that the cause of these corrections is the neglect of the instruction of God in his word which if we would throughly giue ouer our selues vnto we might be sure that no presumptuous sinne should preuaile against vs. But if we esteeme not the word of God or receiue it so as that we profit not by it then let vs not maruaile though the Lord doe visite vs and that in great mercy too if we can be brought so highly to esteeme of the word and of prayer as of nothing more CHAP. XLVI Of Magistracie or Gouernment AFter that Iethro Exod. 18. 21. had tolde Moses a better course in the gouernment of the people hee describeth what manner of men they should bee and to the properties which are there set downe there may be added three in the first of Deuteron vers 13. First then Magistrates must bee wise that is skilfull in all those causes which shall come before them otherwise if they be not men of knowledge they be not fitte for that place Yea though they bee well minded and willing to doe good yet if they haue not knowledge of those things which they must deale in it is not sufficient For as in handicraft matters a good man is not straightway a good Artificer So and much more is it in this waightie calling 2 Secondly it is required that they bee endued with prudence or experience for Sapientia and
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
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
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
speech into sharpenes as Mat. 6. If light be darknes how great is that darknes If sweetnes become bitternes how great is that bitternes Euery thing when it degenerateth into his contrarie becommeth most contrary as of the sweetest wine is made the sowrest vineger and that which is coldest when it is boyled is most feruent the sea calmest when it is moued is most raging Augustine saith that his laughter is more to bee feared than his anger That which he speaketh with laughter let vs reade with weeping For God neuer vseth such speeches of derisioÌ„ but there followeth immediatly destruction Prou 1. 26 27. Psal. 2. Hee will laugh them to scorne and then will breake them in peeces And because this is the last warning before iudgement when wee finde the Lord speaking so vnto vs it is as much as if he should say Now heare the word or neuer Well these speeches are vsed to wilfull sinners as Micaiah speaketh to the King that would go to battaile whatsoeuer came of it Go to and prosper Prou 2. Because you haue not heard any word nor profited by my sermons nor by my inward checks nor come when I shewed out my benefite but refused my correction then commeth this I will laugh at your destruction Ephraim will needes follow Idols well let him saith God Iosu 4 Psal. 2. We will not be yoked and will ye not goe to the Lord in heauen will yoke you And againe such as drinke iniquitie till they haue no vse of God his gifts in them woe be to them 4 We must redeeme time euen from our ordinary callings to read the holy Scriptures 5 It is best to note the general vertue of the word and not to vse exceptions but vpon particular and constraining necessitie 6 It is the grace of God when the word of God is of such credit with vs that it humbleth vs more than all manner of corrections 7 The vsuall dealing of the Lord is that hee first sendeth his word then his wonders which if they preuaile not then doth hee fall to afflicting vs and the ending of one crosse shall be the beginning of another till he hath brought vs to him if we be his or till we bee hardened if we belong not to him 8 The word of God is the sauour of life to some and the sauour of death to others it bringeth some to repentance and others it hardeneth 9 We must esteeme highly of the Sacraments admonitions of our brethren because in contempt of these we despise Gods ordinance and they can neuer haue their fruit in vs. For whosoeuer haue felt the fruites of the spirit can tell that nothing is so comfortable to vs as that great ioy which they felt in the right vse of these holy ordinances of God And hereof commeth that continuall ioy which the children of God take and finde in reading hearing and speaking of his word prayer Sacraments Therfore let vs learne to esteeme the word of God which hath been offered so long and let not our corruption as in other things so in this lesse esteeme it because it hath been long with vs which through corruption we shall doe if God by his great grace doe not sustaine vs. 10 Our father Adam had nothing to leade him by but the great booke of the creatures which when by sinne it was blotted the Lord supplied this want by the word though not written which is cleere for that without faith it is impossible to please God but Abel by faith pleased God and that faith presupposed the word therefore they had the word for which cause some were called the sonnes of God because they were ruled by the word of God And this word is said by the Apostles and Prophets that it endereth for euer therefore our Fathers had this word though not alwayes written 11 We must learne principally those things which the spirit of God most purposeth to teach vs and be more sparing in those things which to knowe Gods spirit is the more sparing to teach vs. 12 Although the word of God is alwayes in season to be ministred yet mens hearts are not alwayes in season to receiue it 13 To one that said she had a thing told her in the spirit that should vndoubtedly come to passe he answered how it might bee of God who after some great and grieuous conflict comforteth her But euermore such workings are according to the word if they be of God And seeing such inward motions for the most part are either offered or wrought by our owne corruption or sent of the diuel as an illusion we must trie these motions by the word whether they be for spirituall or temporall things if they be of God and according to his word beleeue them for the words sake and not onely because of the reuelations if they agree not to the word how pleasant soeuer they seeme to flesh and blood listen not then to them too much and lesse beleeue them 14 The word of God is reuerenced with many titles it is the reuealed will of God the librarie of the holy Ghost the cubit of the Sanctuarie the Lanterne of Israel Psa. 119. â—09 the spirituall Manna Christ his Aphorismes the wisedome of the crosse the Lord his legacie the touchstone of error the key of the sheepfold the mystery of godlinesse the oldest way of life and truth Prou. 28 the fulnes of knowledge the Schoole-master of mankind the beacon of the soule the seede of new birth the mouth of the Lord Iehouah the two-edged sword the acts and statutes of the highest Parliament the mint of the Church the lode-starre of the faithfull pilgrim the signeâ— of God his right hand â—he Lambes book the watch-bâ—l the glasse of our life 1. Pet. 2. 2 the scepter of his kingdom the arch of the truth the breath of the holy Ghost God his Oracle the Epistle of God to the world the inestimâ—ble pearle the tenour of our freehold the couenant of promise the Court-roule of his fiâ—es and amercements the well of the water of life the Lord his treasurie the lightning and thuÌ„der of the most High WheÌ„ God speaketh any thing although it be no more than once spoken we ought to receiue it with that faith and deuotion as if it had often bin spoken Wee must thinke of the Lord his writings at the least to be as sure as the proclamations of the Medes and Persians which alter not Dan. 6. 12. Euerie iot title in the librarie of the holy Ghost is fined hath passed seuen times through the fire ere it come to our hands so it shall not neede the furnace of our vaine reason for it further triall Psal. 12. This word was giuen first by God in his owne person secondly by the ministerie of Angels thirdly by his seruants the Prophets fourthly by his owne Sonne Coloss. 2. 3. it was written 2. Pet. 1. 21. it was inspired 2. Timoth-3 â—6 it is
their whole possessions to giue to the preachers as it was done in the primitiue Church 5 The nature of true zeale is set downe Heb. 10. where the Apostle heauily threatneth them that willingly giue ouer thēselues to sinne there is named in the proper tongue the zeale of fire For as fire is not without heate so zeale is hot cannot long be holden in It is set downe by the contrary Reu. 3. when after the Church of Laodicea for her lukewarmnes is threatned to be spued out of the Lord his mouth it is added be zealous and amend where we see zeale to be opposed to lukewarmnes which is too temperate an heate for the profession of the Gospell Againe I. Cor. 14. 1. that which in our common translation we reade Follow after loue couet spirituall gifts c. the naturall text hath Be zealous after the more excellent gifts And Rom. 12. Be feruent in spirit i. let God his spirite kindle in you a fire which may flame out of you Now there are diuers kinds of zeale as the zeale of the world of the flesh of false religion according to the world And euery man is eaten spent consumed with some kind of zeale which must shame vs if we haue not the true zeale for that this zeale leaueth in vs some aduantage and recompēce which the world and carnall men haue not For when they haue spent set on tilt all the strength of their bodies powers of their minds they haue no gaine but torment of consciēce wheras the godly being spent in a good cause haue that repaired in the inner mā which is cōsumed in the outward Now to know what that true zeale is as neere as by properties we may describe it wee must first vnderstand that it is grounded on knowledge For if our zeale be not according to knowledge much like to the zeale of them spoken of Rom. 11. wee may come to persecute the Trueth and thinke we do very welll Our zeale must begin where the word begins end where the word ends that in all things it be proportionable to the word Our Sauior Christ rebuketh the Pharisies for straining out a gnat swallowing vp a Camel for tithing cummin seed and mint and for pretermitting the weightier matters of the Law wherein they bewrayed a rotten zeale in that they were carefull in the lesse and carelesse in the greater points So now a dayes many rather desiring to be counted zealous then to be zealous for a ceremonie wil be as hot as may be and yet in more principall poynts of religion they are as cold as can be in greater causes let this be our canon to vse greater zeale in lesse matters let this be our pedagogie to vse lesse zeale so that we remember to count nothing small in the word and that we can increase decrease in affection as the thing loued doth increase or decrease in goodnes If I say we can zealously pursue the most principall things and for the peace of the Church can tolerate lesse things for if any man in matters of lesse importance list to be contentious we haue no such custome neither the Church of God wee shall obserue this 1. rule still remembring this caution that we count nothing small commanded or forbidden in the Word The second rule is that wee haue an eye as well to things inward as outward our Sauiour CHRIST reprehendeth the Pharisies for that they made cleane the out side of the platter and left the inner-side foule whose liues though outwardly they were without reproofe yet inwardly they were full of pride disdaine self-loue such like Wel our zeale must begin within and in time appeare without we must no lesse feare to doe euill being by our selues alone then if we were eyed of the whole world least that we become as painted sepulchres and as such dishes as are cleane without and foule within A branch of this Rule is to haue a narrow and iealous eye of our owne corruptions lurking in the bottomles pit of nature and gaged onely by the word and spirit When we loue to be hypocrites in dissembling this naturall corruption and yet are busie in pretending some outward sanctimonie the iustice of GOD in time will vncase vs then the sinne which we would hide shall appeare in the face outwardly and the good which in Truth wee neuer loued shall be seene neuer to haue bene in vs. Herein then we may go to schoole with the couetous man who had rather be rich than be counted rich that we may rather be godly indeed than be counted to be godly least that seeing wee be not such indeed as we would bee we become notoriously to be such as we would not be 3 The third rule is that we keepe a tenor of zeale in both estates as well in aduersitie as in prosperitie Manie in peace are professors who in time of troubles are persecutors who louing the peace of the Gospell not the Gospell it selfe doe more bewray that they were neuer truely zealous Others whilest they be vnder the Crosse are very demure and deuout who if once they come aloft forget the simplicity of the Gospell and fall to the securitie of the world Hereof comes that fearefull complaint that men hote in preaching and professing while they are vnder are choked in their zeale when they come to preferment Such men are glad not of the gospell but of the prosperity of the gospell such men will be sad not for the want of the Gospell but for the aduersitie which followeth the persecutors of the Gospell Our triall herein may bee thus if our priuate estate be prosperous wee lament with Dauid the estate of the Church being ruinous or if our priuate estate being perilous wee can reioyce with Paul in the estate of the Church being prosperous our zeale is according to truth Dauid neere the Crowne for his happines fasted for the estate of the Church lying in abhominable filthines Paul a prisoner in bonds thought himselfe at libertie so long as the Gospell was free 4 The fourth Rule is that in pure zeale wee be patient in our owne causes and deuoure manie priuate iniuries that the Lord his cause may the better be prouided for haue the better successe Many can be as hot as fire in taking vp their owne cause who are as cold as yee in defending the Lord his cause This Rule obserued would sow vp the lips of the aduersarie who though for a time he thinke vs to be cholerike mad-men madly reuēging our priuate affections yet one day should confesse that we sought not our own cōmoditie but God his most precious glorie And to stretch this examination of our harts one degree further let vs beware of that corruption which springing from self-loue will giue vs leaue to reioyce at good things so long as they be in our selues but repineth at the sight of
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
soule I haue sinned against the Lord was it think you a small comfort that Nathan said immediately vnto him The Lord hath pardoned thy sinne I will say nothing of the prayers of so many of the seruants of Christ as haue commended your cause vnto the Lord which cannot be frustrate the Lord himselfe directing them to pray according to his word and vpon the assurance of his promise Reade Iob 33. 23. If there be present with him that is with the afflicted soule as verse 22. a messenger from God an interperter of the will of God such as is one of a thousand who may signifie vnto man the equitie of the Lord and intreating him for fauour shall say Redeeme thou him that hee goe not downe into the pit by that redemption which I haue found when he hath humblie be sought the Lord he doth graciously receiue him that hee may behold his face with ioy and hee restoreth vnto man his righteousnes In which words there are many excellēt things to be noted for the comfort of those that are afflicted The first is that the anguished soule finding no comfort at home and in her selfe by reason of the strength of temptation must seeke reliefe abroad at the hands of those whom God hath appointed to make glad the sorrowfull minde and to giue rest vnto the wearied and distressed conscience Wherein you must consider with all thankfulnesse how great mercie the Lord hath shewed vnto you for I doe perswade my selfe as before I haue said that since the time of your affliction there hath not been almost one that hath any special gift in that kinde who by conference writing or otherwise hath not bestowed some part of his trauaile vnto your comfort I could my selfe name a great number besides those aboue mentioned but yourselfe can remember many more Now the testimonie of many faithfull seruants of Christ witnessing the grace and goodnesse of God towards you must bee as the voyce of God himselfe who is not as man that hee should lie or as the sonne of man that hee should repent or alter that which he hath once testified And if Iob doe acknowledge that the comfort of one faithfull witnesse on the behalfe of God is enough to the erecting cherishing of the heauiest minde what can Satan say vnto the testimonie not of two or three witnesses which the law onely requireth but vnto the testimonie of two or three score the meanest and weakest whereof should be able to answere in your behalfe vnto all that the enemie is able to obiect against you The second thing I note is that these haue not come vnto you by error or by chance but by special addresse of Gods prouidence as sent from the throne of grace to bind vp your wound and to minister comfort vnto your conscience The third that these speake not their own words nor of themselues but are the faithfull interpreters of the will of God not indeede immediatly from himselfe but by viewing and esteeming of the worke of God and the fruites of his grace in those that are his The fourth that as they declare vnto the afflicted that fauour of God towards them which themselues are not able for the present to discerne so they commend them by prayer vnto the Lord who hath promised to heare to graunt their requests The fift that for cōfort in this case we must passe out of our selues in whom there is nothing that may ease our griefe and cast our eye and cogitation onely vpon Christ in whom al fulnesse of saluation doth dwel considering that this is one of the meanes whereby Sathan doth most distresse and anguish the afflicted soules that hee holdeth them in the cogitation of their sinnes and transgressions against God and suffereth them not to see that length breadth height and depth and to knowe that loue of Christ that passeth all knowledge that they might be filled with all the fulnesse of God The sixt that the Lord both mercifully blesseth the labours of his seruants in comforting his children and also graciously heareth their praiers and supplications made in their behalfe vnto his Maiestie And the last that God in his good time erecteth the mindes of the afflicted and openeth their mouthes to praise his name to protect his goodnes that he hath brought againe their soule from the pit and hath shined vpon them with the light of life Which effect of the grace of God because you haue both seene in others and felt in your selfe many times you haue great cause to hope and expect the returne of his comforting hand in due season who also shall once determine these conflicting daies and set vs in that peace which shall neuer be interrupted and wherein all teares shall bee wiped away from our faces for euer The malice of the enemie during this life hath no end nor measure at all and therfore we may iustly feare all extremitie of attempt against vs but we must strengthen our selues in him who can and will enable vs vnto all things The last and most grieuous assault of Sathan against the afflicted is that he calleth into doubt their election For that saluation is onely of the elect hee laboureth by all meanes to snake this ground and pillar of comfort and if it bee possible to subuert and ouerthrow the same It behooueth vs here to take heede how we carrie our selues as in that temptation which of all others is most difficult and dangerous First therefore wee must beware of that gulfe wherein the enemie hopeth to deuoure vs that wee enter not into the secret and hidden counsell of God For the secrets of the Lord are for himselfe but the things that are reuealed are for vs and our posteritie after vs for euer as Moses saith What then hath the Lord reuealed concerning our election First the spirit of God witnesseth vnto our spirits that we are the children of God then it teacheth vs to cry Abba Father and stirreth vp in vs those gronings that cannot bee expressed From these let vs descend vnto faith it selfe the voyce whereof if it be not suppressed by the grieuousnesse of temptation soundeth cheerefully vnto vs that wee are beloued of God redeemed by Christ and fellow heires with him of his fathers kingdom If here also the enemie haue darkened our senses and obscured our light we must of necessitie with Iob relieue our selues from the fruits of our faith These what they are hath alreadie beene said If necessitie doe so compell vs we must flie vnto the times that are past and referre our selues vnto the testimonies of the faithfull ministers of God who as they are for their wisedome and manifold experience better able to iudge of our estate than our selues so haue they power and authoritie from God to decide the controuersie betweene vs and our enemie and to pleade our cause against him Also where the enemie from
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
Psalm 19. 7. Hebr. 3. 12. 13. 3. Cause Some secret or open sins cause the word to seeme hard vnto vs. 1 2 Friendship Common duties with godlesse men True wisedome Greatest fooles Matth 5. Fearefull to make a sporte of sinne Psal 73. Rom. 2. 4. 5. 2. Pet 3. Light sinnes with men great with God Light and small sins in appearance in Gods children seuerely punished in this world Note True sorrow for sinne SalomoÌ„ how qualified in his youth Practicall reall syllogismes far aboue imaginarie 1. Sam. 25. 31. 32. Gal. 2. 11. 12. 13. All sins are not equall qui me tradiâ—it maius peccatum habet Turbare oculum excaecare Nihil leue quod praepondâ—ratuâ— mâ—do Note Leuit 16. 6. 15. Heb. 7. 27. A man may shun a beâ—me in the darke but we cannot see motes but in the Sunne light Multiplex peccatum Saint lerome saith Si citò remouetur festuca est si durauerit trabs est Simile Accusat aggrauâ—t quaerit remedium Sathan T it 1. élenche apotómos Redargue praecisè B. Cortipiendo corripies Examples practising this dutie Note Venit quidam è Prophetis where a Father saith Hâ—ù quid est quòd venit niâ—i vnus How we must suffer reprehension A Father saith Ostendo illi lutum aspergit me â—uto ostendo illâ— speculum â—llidit parieti Exiuâ—e genâ—iâ—m Ex iure membrorum Prâ—â—â—be â—crrectioâ—em diuinam fraterna correctio Mutua appâ—obatio Mutua laus Nam non putat se peccaâ—e qui à nemine corripitur Est peccatum tuum quicquid non disâ—lâ—ceâ— ubi Who ought to be reprehended Abstiâ—â—endum metu charitaâ—â—s non metu â—upiditatis Munus proportionatur dono Per oculum mentem pervisum cogniâ—â—onem Ginóskeis anaginóskeis Cataginóskeis Sapiunt ex aâ—â—â—no pectore Note A rule Deceptus in minoribus noÌ„ debet de maioribus iudicare Mensura enim prior mensurato Potes ne alium melius noscere quam â—â— Feare Griefe for sin Remedies against vncleane lusts Note 1 2 The reason of our corruption for sinne Against the vnbrideled affection of youth Simile Simile Youth how dangerous an age Pheûge tà s neoâ—erikà s epi thumias hâ—n philâ—i Theòs apothnés kei néos Neâ—phyta Youth â—â—â—umâ—aâ—es â—â—â—â—teâ— Take heed of lusts of youth Sins of youth Dauid and Salomon no Proctors for sinnes Youth dissolute Salomons example Tria bonorum genera Adulterie She called to the men of her house Gen. 39. 14. Carnall loue 2. Sam. 13. 15. PerseueraÌ„ce 1. Sam. 24. Daâ— 3. 16. Act. 5. Note Good affections Headstrong affections Pray for good affections 2. Chor. 19. 3. How to consider of Gods hand in affliction 2. Chro. 19. 2 The conscience in afflictions 1. Pet. 5. 9. The crosse needfull Faith Note Patience Headie affections To seeke vnlawful means in affliction The Crosse of Christ. Health The Lord hath holpen the vnworthie often in afflictions Curseâ— Simile Triall of faith Sicknesse Patience For what causes the Lord chastiseth his elect in this life 1 Heb. 12. 3. 4. 5 2 3 4 5 6 The tryall of anger Patience 1 2 3 4 Baptisme how effectuall in the faithfull Baptisme in Poperie Baptisme of women vnlawfull 2. Cor. 5. 18. 19. 20. Contempt of Baptisme dangerous not the omission Godfathers in Baptisme Catechising Couetousnes Mans desire how satisfied Simile Simile Note Desire of riches Many rich men are emptie of all goodnes The nature of riches Many rich poore Simile Riches Thornes How some rich men die Vse of riches Note The heathen poore man at the first would haue of his God but 1000. sheepe but after he desired more saying Pauperis est numerate pecus Riches caÌ„not fill the soule Simile PareÌ„ts to rest â—n Gods preuidence Triall of our faith in Gods prouidence Couetousnes how dangerous The readyest way to obtain temporall blessings Carking care Carking care Earthly blessings no signs of Gods fauour Wee must take heecâ—â—â—â— to what end we vse things lawfull in themselues How Christ calleth vs. Our loadstar to Paradise Carnall reason How to obey Christ when he calleth Decay of Gods gifts Idlenesse Angels Not to enter into any calling rashly Our infirmities in our calling Ministerie Truth of our calling Triall of our selues before we enter into any calling Reason to Christ is an euill seruingman Christs two crownes Conference Not to be too strict and silent wheÌ„ occasion of good speech is offered Note Good speeches Our speech is insigne potentiae diuinae vinculum societatis humanae Tenera mollis exâ—gua Iam. 3. 6. Schismatickes and heretickes Who forsake the Church Protestants or Papists Matth. 18. Binding and loosing in the Church Rom. 3. 1. 2. The dignitie of the church The Church deer to christ Note 2 Cor. 11. Means wanting or superstition set vp howe much they differ Church of the Iewes Church of the Gentiles The day of iudgement 2. Pet. 3. Tolle hanc ipsa Angelcâ—uÌ„ gloria claudicabit O magnnm vinculum charitatis quo ipse Deus alligari voluit Diligis me plus his Pasce oues meas coÌ„firma Fratres â—ous symboluÌ„ amoris cura Ecclesiae Primitiae mundi Municipeâ— coelorum Phil. 3. 20. Hoâ—tus conclusus Foâ—s signatuâ— To acknowledge our faults one to another Grace Gods word Hiding sinne How to rise when we fall into any sin Note Conscience is tender Desire all good Luk. 16. Shipwrack of good consciâ—nce how daÌ„â—â—rous Examination of the conscience The watch-word of the conscience True peace of conscience The state of man before grace and in grace The peace of the wicked Moâ—e Psal 37. 37. Note To be iealous ouer our own corrupt affections The eye and conscience tender Schirâ—us ocuii Schirâ—hosis conscientiae How the conscieÌ„ce is hardened What sinne brings wrath Note Simile Simile qui non corrigit seipsum alij corrigent sâ— per ipsum Simile Melius est vt pereat vnus quà m vnitas We can see clearly intellectu directo but with bleare eyes iâ—â—ellectu refleâ—o Admonition how profitable Euil reports Simile A good ceremonie What ceremonies are receiued and retained in the Church with profit Col. 2. 17. What ceremonies bee abrogated Sabbath Last times Last dayes Eschátais hemérais Christian liberty turned into vnchristian licentiousnes Ecclesiast 11. Bonum iuuenile Youth Zeale tried Pleasures 1. Cor. 10. Basil Ierâ—â—ns austeritie in fasting Pleasures Christ is our Captaine Christ a Lambe Affliction of minde Christ is our wisedome Seeke not for great things in the flesh Righteousnes 3 SanctificatioÌ„ Mary Magdalen Matthew Cretians Naturall corruption Promises 4 Redemption The most holie haue need of Christs righteousnes and the most righteous of his holines Note Christ holdeth his kingdome by two titles Feeling Simile Faith without feeling The death of the soule Simile Simile Meditation of IudgemeÌ„t Simile Meditation of death Loth to die Wherefore some desire to die Iudgement Morbus magnus magnum remedium Pâ—dor Dolor Timor Augustine Maxima est poena timorem amisisse iudicij Fac fac vel
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
in that he is the punisher of sinne and rewarder of goodnes we shall haue strength against the temptations which shall be offered to make vs thinke that sinne is not punished and that it is lost labour to serue God and of this argument are many of the Psalmes And this he did at midnight when all things are most fearefull and therefore a fit time to examine our selues in feare and this shewed that his faith was sound seeing he could now praise God His subscription to the righteousnes of Gods iudgements was an argument of his faith for the nature of flesh is to thinke they are rigorous Vers. 63. I am companion of all them that feare thee and keepe thy precepts TO receiue helpe from them and to be helpfull vnto them so Psalme 16. Then if we will make God our portion we will make much of good men for if Dauid did this how much more ought we It is an argument of pride to despise the company of others If thou want knowledge it is to make thee seeke it of them that haue it if thou haue more than others then oughtest thou to bestow it vpon others so that thou oughtest not either for the greatnes of thy knowledge or for the want of knowledge to withdraw thy selfe from the companie of them that feare the Lord. If he loued good companie he hated euill men Pro. 29. for they are abomination one to another as he saith I hate them that hate thee And this is the propertie of a good man Psalme 15 yet this must not stay vs from doing them good in our callings as the Magistrate to the subiect c. As the euill may be in good mens companie yet not companions to them so may the good be with the euill and yet not their companions for we beleeue onely the communion of Saints That feare Here is the description of Gods children first that they feare God which is the foundation of all Prou. 1. and then they that feare God rest not in the iudgement of men but approue themselues to God to doe or to leaue vndone any thing as it pleaseth or displeaseth God This feare bringeth foorth obedience and without this fruite it is but to boast of feare And these men are they that we must be companions vnto Vers 64. The earth O Lord is full of thy mercie teach me thy statutes THe same thing was in the second verse yet after another manner Though the whole earth be full of mercie yet he desireth onely the statutes of God and this is the eight argumēt So he saith shew me thy fauour teach me thy statutes part 9. 1◠because he made this the chiefest signe of Gods fauour to knowe his word it is an argument that the Lord was his portion Let vs see how oft wee haue made this petition and how vaine our petitions are desiring riches c. he desired not his kingdome so much as this He was a Prophet yet he desireth it and this is it the more wee know the more we must desire to know and neuer make any stay He prayeth chiefly for the teaching of the Spirit without which hee should erre Hee differeth farre in desire from the men of this world for they craue many things before knowledge and if they haue knowledge they rest therein and neuer look nor aske for the teaching of the Spirit Secondly he confirmeth himselfe that the Lord will teach him because his goodnes is ouer all the world hee letteth his Sunne rise on the euill how much more will he graunt the good requests of his children When we would then pray to receiue we must remember all Gods goodnes and wee must desire the teaching of the Spirit so farre as agreeth with the word and not desire the reuelation of the Spirit without the word PORTION 9. TETH Vers. 65. O Lord thou hast dealt gratiously with thy seruant according vnto thy word HE putteth the Lord in minde of his former mercies and so comforteth himselfe For when hee had saide that the Lords goodnes was ouer the earth and that hee also had found the same hereby hee comforteth himselfe in that hee shall receiue more For God is not as man is but take we neuer so much from his treasure there is neuer the lesse and the more hee giueth the readier hee is to giue Hee knewe that Gods gifts are without repentance and that hee is not wearie of weldoing but will finish the thing hee hath begunne and nothing is more forcible to obtaine mercie than to lay his former mercies before him Here are two grounds first if he dealt with him well when he was not regenerate how much more will he now and secondly all the gifts of God shall bee perfectly finished And here is a difference betweene faith and an accusing conscience the accusing conscience is afraid to aske more because it hath abused the former mercies but faith assuring vs that all his benefits are tokens of his fauour bestowed on vs according to his word is bold to aske more accusing our selues of our vnworthines and labouring to come out of our sinnes When he asked according to Gods word he made the word a rule of his prayer which assured him that his prayer should bee heard we must not then abuse Gods mercies least they accuse vs but if wee accuse our selues then let vs see if they haue been giuen according to Gods word and then may we aske new Vers. 66. Teach me good iudgement and knowledge for I haue beleeued thy commaundements HE maketh this prayer oft but we doe not so and therefore the vanitie of our prayers is rebuked which so often aske other things and so seldome aske this Hee was the man of God regenerate therefore he maketh this spiritual request which though carnall men mislike because they cānot conceiue of the word yet it is a signe of faith He maketh this prayer though he beleeued because his knowledge was in generals but his practise in particulars therefore if God in the particulars did not direct him he should faile in doing Hereof commeth it that the learnedst men are deceiued in particulars because they rest in their generall knowledge Example of admonition we haue generall rules to teach vs to admonish but when we come to practise in particulars then must we either haue the new grace of God or else we shall faile in the practise If this man that beleeued prayed thus how much more ought they that beleeue not And they that beleeue generally must confesse their blindnesse in particulars and therefore they should pray for it Although ignorance be helped yet it is not altogether cured therfore haue we need to pray Secondly because our knowledge is in generals but practise is in particulars and therein must we haue a new assistance Therefore when wee haue not good successe in our busines wee must not as men are wont lay the fault on this or that but wee must see the cause in our selues
2 Spirit of faith and regeneration not vtterly quenched That the regenerate leese not the spirit of sanctification Ioh. 3. 7. 8. Ioh. 10. 28. 29. Note Simile Simile Vse of the doctrine of quenching the spirit 1 2 3 The notes of the spirit of sanctificatioÌ„ 1 First difference is in illumination 2 3 Knowledge of the godly like the Sun of the wicked like lightening Second difference in affections 1 2 Example How the faithfull loue God 2. Pet. 1. 2. 3. 4. The fourth rule The mercies of God how they worke in the wicked Notes of sanctification 1 Note Simile 1 2 3 4 What the godly are to feare Dauids feeling lost Note Our ioy may be lost Example Their state after arelapse We be as ready to murmur as the Israelites Murmuring Nature of murmuring Death Impatience Note Fauour of God how precious Riches no argument of Gods fauour Remedies against murmuring Faith in our Redemption and Faith in Gods prouidence goe together Belieue Gods prouidence and patience towards thee Rom. 2. 3. 4. Deut. 8. The second helpe against murmuring faith of our redemption Rom. 8. Gen. 24. 3 Beleeue thy sanctificatioÌ„ The conuersioÌ„ of a sinner how great a thing it is Esay 11. The third helpe faith of the resurrection See the treatise of the resurrection in the second part The fourth beleeue eternall life is thine The fift stay against murmuring Prouidence â— 2 3 Particular prouidence Note Examples of Gods prouidence See the treatise of the resurrection in the 2. part Psalm 37. A good obseruation 1 Properties of a patient minde Phil 4. 11. Ierem. 45. 4. Gen. 28. 1. Tim. 6. Psalm 4. The feeling of forgiuenes of sinnes brings coÌ„tentation with it The second propertie of patience Prou 10. To receiue earthly blessings from the Lord wee must be voide of distracting cares Matth. 6. and resigne all our right into his hands Conclusion 1 2 3 4 1. Sam. 2. 30 Rules of true zeale Hypocriticall zâ—ale Brownisme Matth. 7. * Or though we know nothing by our selues 1 Cor. 4. 4. How to censure other men Admonition 2. Propertie True zeale and humilitie goe together Iob 31. How inferiours admonish superiours 3. Propertie To reioyce in the publike prosperitie of the Church when priuate crosses make vs sad 4. Propertie True zeale not blinde in reprouing sinne in â—indred Pâ—râ—es â—olly The â— note of zeale Ioh. 29. 8. 9. Brownists Admonition little practised The 6. note zealous in defence of the poore The 7. note 2. Cor. 12. 2â— The sinnes of the flocke are the sinnes of the Pastor Two speciall fruits of vertue which euer increase one another A good name more precious thaÌ„ gold Effects of a good name most comfortable in all states sorts of men Magistrates Lawyers Preachers Schoolemasters Captaines Psalm 40. 1. God will turne c. Godly poore Poore 1 Not to hurt our neighbours good name Susanna 2 Care to get a good name Care of a good name keepes vs in obedience 1 Infidels haue no good name The first step to a good name a religious care against open and outward sinnes great and small Simile Eccles 10. 1. Simile Note The iudgement of the world of the godly A religious care against secret sinnes which bring vs out of credit with God Secret sinnes many waies reuealed wheÌ„ the Lord will afflict vs. Euill surmises Eccles. 7. The second step to a good name Auoide occasions of euill Example A prayer Note The third step to a good name is to be plentifull in good workes Simile 1 Two rules of good workes 2 Looke well to thine affectioÌ„ to the end thou hast purposed in thine heart of euery good worke 1 2 3 Good counsell against euill report 1 2 1 2 Psalm 37. 5. 6 Offences Non â—inor est virtus quaÌ„ quaerere paris tueri Euill report 1 2 They are shamelesse men which regard not how they be reported of Worldly sorrowe Hypocrisie 1. grosse 2. close 1 2 Special rules when a secret sinne is cause of euil report 1 Ioshua 7. 2 How wee ought to profit by euill reports â— Two occasioÌ„s of euil reports An euill thought resting in the minde how dangerous Vse of false reports 1 2 Luke 14. 11. Iam 4. 6. 1. Pet. 5. 5. Gen. 3. Examples of pride Gen. 11. 7. Exod. 14. Hester 7. Dan. 4. Amos. â— 1. King 20. 22 2. King 23. Act. 12. 23. 2. Chro. 16. 10 1â— 2. King 20. 2. Chro. 32. 37 Vnthankefulnes punished 2. Chro 35 Dauid Matth. 16. 17. Matth. 26. Priuie pride and the fruit of it 2. Cor. 12. Saul Ahab Rehoboam 1. Sam. 9. 12. 10. 22. 1 King 2â— 27. and 29. 1. King 12. 24. Humâ—tie in the godly Abraham Isaac Iacob Ioseph Moses Dauid Pledges Ezekiah Iosiah Asa. Esai 38. 2. Chro. 34. 1â— Ezechiel Zacharie Elizabeth Marie Wherefore the Lord huâ—bleth his childreÌ„ before that he honoreth crowneth them with his graces 1 2 3 Priderots and coÌ„sumes many good gifts of God â—â— vs. Aphantasticall humility Impatiencie It is best for vs vnder the crosse to bee thus minded Gen. 22. 2. Sam. 15. How to auoid the crosse or to be freed if it become A Stoicall numneffe When sinners die a quiet death it is an euill signe A heart obdurate and hard in sinne Not too greedily to desire prosperitie Prosperitie Gods iudgements To accept the good meanes in time when God calleth vs to repentance Note Rom. 2. 4. Spirituall pride Note Pray well before after preaching As graces increase so desire thy feare may increase Wherefore our feeling and ioyes are but by fits Vnthankefulnes cause of dulnes Strange doubts in the godly of Gods wisdome power c. Wherefore Gods childreÌ„ are often exercised with euil thoughts How the godly by not suspecting their affectioÌ„s may fall to grosse actions Security how dangerous Note Pro. 28. 14. Our priuie pride not respecting the meanes had plentifully how it is corrected AbseÌ„ce from the congregation Note Victorie ouer our faults before they get strength and breake forth Psalm 119. By what mes sengers God awakens his children Psalm 11â— Use of the former doctrine 1 2 3 To visit the sicke Heb. 11. 25. 27. Hebr. 12. 2. 3. Foolish children For what causes the Lord afflicteth parents in their children Education of children Mariage bed to be saÌ„ctified with prayer Godly children Gods speciall gift * As beautie strength wit c. * If the childe reseÌ„ble his pa rent sin beautie strength wit for the most part naturally hee is infected with the sins which accompanied those gifts in his parents as pride vaine-glory A notable meditatioÌ„ in the correctioÌ„ of children 1 The follie of some parents 2 PareÌ„ts must giue their children a good example in their priuate familie When to begin to catechize children Wee must mourne and pray in the corrections of our children Household gouernment The want of household discipline cause of many euils A note for parents Obiection That pareÌ„ts may haue a good conscience
in death Three things to bee noted in this text The power of Gods word in the coÌ„uersion of sinners Three waies Note The first entry to godlines beginning of repeÌ„tance is a godly sorrow for sinne Psal. 4. 5. Esay 40. 6. 7. 8. Esay 66 and 57. 14. 15. Matth. 9. 13. The power of the plaine simple preaching of the Gospell The power of the word Heb. 4. 12. The word must pierce vs. Iohn 16. 8. 2. Sam. 1. 2. A false perswasion of the pardon of sins in many Signes of godly sorrow To be often touched with out amendment dangerous How foolishly many wold put off their sorrowes A true examination of our selues In our examination hee teacheth vs to follow the order of the commandements Note 1. Cor. 11. 30. 31. Simile Sorrow for sin the way to heauen Luk 16. True humiliation before sound coÌ„fort Rom. 6. 12. Zach. 12. 10. 11. Gal. 5. 24. 2â— Not to coÌ„tent our selues with sorrow for sin but to proceede to repentance 2. Cor. 7. 9 10 Note Repentance what it is Rom 6. 3 4. Phil. 3. 9. 10. 11. What is meant by the gift of the holy Ghost Act. 2. Sorrow for sin must be continued Note The scope of the text The loue of the Saints to the word 1 The diuers acceptatioÌ„ of these words kingdome of heauen 2 1 2 First it is taken for the meanes The keyes of the kingdom of heauen committed to all Ministers of the Gospell Looke to the translation Luke 17. 21. The Ministery of the word is the meanes to bring vs to the knowledge of Christ and so to his kingdome Graces bestowed on theÌ„ which vse the meanes well Obseru 1. He that will goe to heaueÌ„ must make an entrance into it on earth How to know where a treasure is Wherfore so few loue the Gospell and meanes of saluation Sacraments Meanes of least shewe may bring vs greatest graces Obseruation Few loue the word How to speak of a parable Sense of the place Doubts in our first conuâ—rsion The mindé may be deceiued the heart cannot so be being truly possest of the word How the word is found before it be sought God turnes away his couÌ„tenance from his children for a time God hath a different respect of yong and old Wherfore we waâ—t good things Ioy of saluatioÌ„ how great Gods proceedings with his children To labour for the ioy of our saluation Psal. 51. Two sorts of ioyes in receiuing the word The ioy of the minde of the heart note the difference Seate of faith An apt â—imilie A good triall of some ioy The fight of a Christian. Similitude of building Similitude of warfare Euery Christian a builder and a warrier Striue to enter in at â—â—e â—â—raite gate Premeditations before men be resolued to follow Christ. Christianitie a warfare To renounce reason first Anger To fight with reason and affections a hard battell To fight with penurie and want Satans practises in temptations Wherefore many are ouertakeÌ„ with temptations Ephes. â— Philip. 4. 14. Rom. 8. The wicked by faith purged made Gods childreÌ„ The summe of the two former Sermons Sense What must besold before wâ—â—aÌ„ possesse Gods kingdome Consider three things 1 2 3 Iames 5. The change of on sinne for another Secondly all sinne must be forsaken Herod Ananias Iudas 3 Sale of sia for euer Not sufficieÌ„t to leaue sin but meÌ„ must mourne for it vntill they come to souÌ„d griefe How many deâ—eiue theÌ„selues when they know their sinnes are pardonable not labouring any further for an assurance that they are pardoned To harbour some secret sins in our breast To be religious rather than so to seeme to be Of infirmities Inward corruptions To maister naturall corruptions Video meliora proboque de â—â—riora sequor Note The messenger of SathaÌ„ within vs. Pride How to carri-ourselues in a temptation Câ—rnall securitie feare dangerous Note A greater studie and care for the increasing of this inestimable treasure The necessitie of Ministers Pastors Docters and Elders in the Church of God 1. Thess. 5. 12. 13. This is not meant of ciuill Magistrates but of the gouernours of the Church Matth 9. 36. Mark 6. 34. The people of God without a shepheard for all the great learning of the Doctors Matth. 9. 38. Who be onely true Ministers The miserie of the people without a Pastor Matth. 23. 37. Luk. 13. 34. Ephe 4. 4. 5. 6. The ministerie of the word the most necessarie thing in the world 1. Pet. 1. 23. 1. Pet. 5. 8. Great danger of not hauing a godly Pastor The vse wher vnto God hath appointed ministers Rom. 10. 6. 7. 8. Rom. 10. 17. Preaching the onely meanes to worke faith in vs. Luk. 16 31. Matth. 16. 19. The Lord in his mercy wil haue his children certaine of saluatioÌ„ in this life to their vnspeak able comfort Exod. 20. 18. 19. If the Preaching of the word worke not faith in vs we could not beleeue though God spake to vs himselfe nor if one should come from the dead Iohn 10. 24 25. 26. 27. 28. Note Rom. â— â—â— Though their holines be neuer so great in the outward appearance they shall not stand in the end Certaine condemnation of the wicked The assured comfort of Gods childreÌ„ in Christ. Iohn 20. 23. The dutie of Ministers Ephes. 47. 8. Attendance in reading 1. Tim. 4. 13. 1. He must reade studie the worde of God diligently Malach. 2. 7. Iosh. 1. 8. To meditate in the word day and night Psal. 1. 2. To meditate in the word daily 2. He must teach the word The strait account of the Minister The order of his teaching is to build vpon the true foundation Iesus Christ. How to know onâ— that preaches with the power of the word He that â—uildeth not vpon that foundation is an Antichrist Acts 20. 27. Hee must teach all the counsell of God Luk. 24 45. 2. Tim 4. 2. Matth. 22. 29. Hee must pâ—icke forward the godly to increase in godlinesse beate downe the obstinate with the iudgements of God comfort the penitent with the promises of the Gospell To apply comfort to the penitent sinner The minister ought to go tâ— the houses of his charge Gen. 3. 19. Priuate meanes as well as publike must be vsed by the Minister Luk. 10. 38. 39 19. 9. Acts. 20. 20. That which is spoken to all is regarded of none or of few To admonish priuatly is to take all excuses away He must teach continually both in season and out of season Acts. 20. 31. Paul warned them with teares both night day 2. Timoth 4. 1. 2. Note He must pray both for himselfe and his people as wel priuately as openly 1. Cor. 3. 6. His office is to blesse the people in the Lords name Deut. 10. 8. Num. 6. 23. Psal. 118. 26. Iohn 17. Rom. 1. 9. 2. Tim. 1. 3. He must be circumspect in administring the Sacraments The minister ought to take account of their faith The sacrament pertaiâ—â—â—â—