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
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
our selues in meditation and that this depriueth vs of much profit herein in that we doe not appoint some certaine time for meditation moderating other things of our ordinary callings making a conscience sometimes to refraine from our common speeches So our vnderstanding our iudgement our will to practise will be bettered If then at our tables in our beds at our worke we would redeeme some time to reade to pray or to conferre wee should finde wonderfull profit and walking in earthly things we should haue heauenly mindes Vers. 104. By thy precepts I haue gotten vnderstanding therefore I hate all the wayes of falsehood AS in the beginning of this part the Prophet of God protesteth his loue to the word so now in the end he sheweth his hatred to the contrarie This then as we haue partly set down before more largely by Gods grace shall shew hereafter is a true token of loue to the word wheÌ„ we either hate falsehood in religion or corruptioÌ„ in manners We are then to looke into our hearts to see if we hate Poperie and heresie if there bee in vs an hatred against blaspheming of the name of God against adulterie false dealing and such like For we cannot loue the true worship but we must hate heresie we caÌ„not loue Gods name and yet not hate the abusers of it wee cannot loue chastitie and true dealing but we must hate adulterie and vnrighteousnesse But if wee feele our selues to be indifferent persons and come what come may we care not greatly vndoubtedly wee are of no religion For if thou doest not hate an Atheist thou louest not God if thou hatest not heresie thou doest not loue Gods law if thou hatest not adulterie thou art not truly chast if thou hatest not false dealing thou art vnrighteous We see heretiks neuer hate one another because none of them loue the trueth for the Papists can be content with the Familie of loue and the Family of loue with them Wherfore we see that many doe falsely pretend religion chastity and true dealing Note here in that he saith I haue gotten vnderstanding by thy word as though his vnderstanding was the cause of his zealous hatred of the false worship What is the cause then that men doe not hate euill in greater measure because they bee ignorant and knowe nothing Indeede noueltie displeaseth them a little but when they be somewhat acquainted with that which is taught them they will like it well enough Why doe we hand ouer head take any religion euen because we haue not gotten vnderstanding Why doth heresie get such easie entertainment with many of vs because we are vnconstant and borne away with euery blast as witnesse Peter and Iude and because wee are not fast rooted in knowledge as is mentioned Ephes. 4. Many in our countrie are stiffe in heresie because they were neuer sound in iudgement they were euer inconstant they were neuer rooted in Iesus Christ and therefore were carried away with euery puffe of vaine doctrine Some indeede as we haue said before fall for lacke of good conscience but some neuer come so farre because they heard not or else heard very negligently and therefore whosoeuer shall now come and blow an illusion in their eare he shall be heard How shall we know an enemie he commeth vnder the cloake of loue and is couered with the vizard of honestie but his vnderstanding faileth his iudgement is corrupt In that it is here saide all the wayes of falsehood we must note that we are to growe from knowledge to knowledge from faith to faith from glorie to glorie that growing in godly vnderstanding we may grow also in hatred of falsehood This verse may seeme to haue some contrarietie with the verse a little going before where he saith I haue abstained from euerie euill that I might keepe thy law but indeede there is none because no true mortification both here and in that place is required an hatred auoyding of euill Wee must knowe that the way to make good things frâ—â—â—te is the way to feele euill thing sowre As when thou art grieued to feele thine eye an occasion of euill or euill thoughts to bee in thine heart with bitternes and vexation of spirit thou must striue against them and God will giue thee strength to striue not onely without constraint but also of a loue of good and a hatred of euill The first way then vnto righteousnes is wear somâ—â—es of sinne and to striue against it though with great trouble because the more we vexe torment and disquiet our selues the more we shall come to the loue of good and then the hatred of sinne will growe of it selfe If then a man cannot finde this hatred of sinne in him hee must labour to auoide all occasions that hinder his vnderstanding of the truth as distractions troubles of minde and vse all meanes to grow in knowledge as reading hearing conferring and such like For our not profiting in knowledge is our not profiting in hating of heresies and our â—ot hating of heresie is a token of our not profiting in knowledge When we heare then if our hearing doe not worke in vs a loue of the truth and hatred of the contrarie wee haue not profited in knowledge but if we grow in knowledge we shall knowe it by profiting in the loue of the truth and in the hatred of falsehood Wee haue shewed how in the former portion the man of God testifying his affection to Gods law and concluding with his hatred to the contrarie intermiâ—gieth his reasons that because he found by experience that the word of God made him wiser then his enemies than his teachers and the aged and did preserue him from euery euill way therefore he found such comfort in it that no naturall thing was so liking to his outward man as this was to his inward man PORTION 14. NVN. Vers. 105 Thy word is a lantorne vnto my feete and a light vnto my path THis portion following is a prayer to the Lord to bee further instructed in the word of God and to haue his affections thereby more reformed The reasons which hee vseth bee three the first is his faith in the word in that he made account of it to be the onely meanes whereby he should be directed in all his wayes and this is contained in the first verse of the portion Thy word is a lantorne vnto my feete and a light vnto my steps or path The second is his constant purpose to perseuere in the obedience of Gods word in the verse following I haue sworne and will performe it that I will keepe thy righteous iudgements The third is his miserable calamitie wherein he was which constrained him to pray which appeareth in the next verse I am very sore afflicted O Lord quicken me according to tâ—â—y word These things are afterwards shewed in the verses following as his faith in Gods lawe in the two last and his calamity
them in others which will permit vs to bee grieued at euill things in our selues and yet make vs to reioyce to see the same in others True zeale loueth good wheresoeuer and in whomsoeuer it is true zeale hateth sinne wheresoeuer and in whomsoeuer true zeale loueth friends as they be God his friends true zeale hateth aduersaries so far as they are God his aduersaries true zeale loueth a good thing in our most professed enemy true loue hateth a sinne in our most assured friend if wee are perswaded that our enemies be God his children howsoeuer we disagree in some particular yet wee can swallow vp many priuate iniuries offred and we more reioyce in them as they be God his children then we can be grieued at them as they haue iniuried vs. Indeede true zeale is most grieued for the sinnes of the godly because so much is their sinne grieuouser thē the sin of another by how much they came neerer to the image of GOD then another howbeit this must alwayes be with a Christian sympathie which worketh in vs a griefe for their sinne as well as an anger for their sinne which changeth our griefe into prayer for them Though then we be neuer so far asunder we must loue them that loue God though we be ioyned neuer so neere we must hate them that hate God in the meane time in deuouring on the one hand to do all duties of loue and obedience vnto them in admonishing them praying for them and mourning for them as they be ioyned in any band vnto vs and remembring on the other hand when nothing will do them good but the matter is at this point that we must either cleaue to God and forsake them or forsake God and cleaue to them that nature and ciuilitie in the second table are to giue place to religion and pietie in the first table 5 The fift rule is that wee must not bee stricter to our selues than to any other and bee more liberal in some things to others than to our selues This will first cause vs to cast the first stone at our selues this will teach vs to pull first the beame out of our owne eyes and then the mote out of anothers eye this wil make such an experience of sinne in our selues that we shall neither flatter too foolishly men in their sins nor rebuke too rigorously men for their sinne Some we shall see iustly misliking a ceremonie refuse it in themselues yet for that it is a thing indifferent they can tolerate it in others others there be who being vnwilling to vse it themselues iudge streightly all others as haynous offenders that vse it Moses refused to take so much as a shooe-latchet himselfe from the Egyptians and yet to others that would take hee would not denye the lawe of armes so streight he was to himselfe so liberall he was to others Paul seeing that in some places hee could not so conueniently liue of other mens charges as at Corinth Thessalonica although at Colossos he receiued somewhat where they were able to bestow on him yet he would not that all men should be tied to this example to doe the like for he laboureth much in all his Epistles almost about this to shew how Ministers ought sufficiently to be prouided for so strict hee was to himselfe such liberalitie he left to others Rom. 14. 2. Cor. 8. 10. where he intreateth of things indifferent It were good then that Christians might say thus with themselues I can doe thus by Christian libertie but if it be an hinderance to the glorie of God or an offence to my brother I wil not do it if others doe it so their heart be good in this and their conscience is vsed in other good things I will not herein wage warre with them but to ioyne with them in greater and better matters I will pardon the lesse If this wisedome had beene vsed long agoe what vanitie had there been in the Church of God for want of this what trouble hath risen therein 6 The sixt and last rule is if we haue a zeale against the sinne because it was against the law of God and therewithall haue a compassion to the person because one like our selues hath offended this mixture of affections causeth anger to feede on the sinne not on the person When our Sauiour Christ going about on the Sabbath day to heale the man with the withered hand was reprehended of the Pharisies it is saide hee looked about him angerly and after it is added that he sorrowed for the blindnesse of their hearts see how anger and sorrow meete anger that men should haue such little knowledge of God or loue to their brother sorrow that being such excellent creatures they should slippe so fouly Looke vpon the Prophets which if in the heauinesse of spirite they did not vtter their word which in the zeale of God his glorie they did denounce so that when they most threatned they were most grieued that the plague spoken should fall vpon them Now that is an outreaching zeale where our anger rather seedeth on the person than on the sinne Samuel in the zeale of Gods glorie spares not flatly to tell Saul of his sinne and yet in loue to his person he was alwaies bent to lament Saules cause and to pray for him Doest thou loue Gods glorie Then wilt thou surely admonish thy brother of his sinne because zeale cannot suffer God to be dishonoured Doest thou loue thy brother then wilt thou admonish him with compassion because loue lamenteth the weaknes of thy brother who hath done that which thou mightest haue done FINIS GODLY OBSERVATIONS CONCERNING DIVERS ARGVMENTS AND COMmon places in Religion CHAP. I. COnscience is a sensible feeling of Gods iudgements grounded vpon the word nourished by the consideration of the latter day stirring vp our hearts to the approouing of our doings both before God and men It is an effect of faith faith therefore as the cause must goe before where no faith is there is no knowledge where there is no knowledge there is no conscience Many men say this is my cōscience they might better say this is mine opinion this is my fancie Knowledge is lesse than faith and opinion lesse than knowledge Againe it is placed in the heart to the stirring vp of vs and summoning of vs to approoue those things which we knowe before God We must not make our conscience like a cheuerel purse stretch it too farre or too narrow that is bee not too righteous as the Anabaptists and the Familie of loue Saul in sparing Agag would be too mercifull and afterwards waxed cruell by killing the Prophets Those that are true Puritanes are such We must not let our conscience looser than the Scriptures be for then wee fall to be prophane Take heede of extreames for vertue is a meane betweene two extreames taking something of one and something of the other knowledge of generals and
to loue best 516 how to loue superiours equall and inferiours 120 Loue of the creatures hinder 20. carnall loue 637 Lust remedies against it 635 M MAdnes the cause of it 20 Magistrates how they may winne the peoples fauour 260 they must be men of wisedom 38 haue a care of Gods glory pray for the people 778 their sinne most dangerous 79â— siâ—s of the people cause euill Magistrates 53 Markes of Gods children 25 See children of God Mâ—riners that sâ—ile on the Sabbath 164 Matrimonie notes to know whether it be of God 20 consent of parents 21 choise in it 742 the spousage before knowne by the light of nature 122 the end of it 806 Meanes 27 of saluatioÌ„ 42 all good meanes must â—e vsed 615 â—70 we ought to attend thereoÌ„ 736 neglect therof a tempting of God 674 by what meanes wee draw to God 690 to keepe vs from sin 7â—8 the vertue power of the meanes in God 844 meanes of least shew bring greatest graces 290 Mediatour who it is 80 how dangerous to appeare before God without him 694 Mediocritie 29 Meditation 615 159 574 564 in labour 4 how we be hindred therein 10 commodities of it 22. rules for it 23. of Christ his death 19â— of death in or on the word 450. to redeeme the time for it 471 Meditation must be continued 459 we will alwaies meditate thinke on the things we loue 459 Melancholy Satan and it disquiet afflicted soules 257 Memorie helpes for it 23 â—5 447 Mercie 209 of God 9 522. the rich mercy of God to the faithfull in opening their eyes when many millions are left in darkenesse and miserie 503 it is either in giuing or forgiuing 697 to the poore 69â— how it worketh in the wicked 247 to whom the mercies of God are dearâ— 782 Merit 509 Messengers of God how they binde and loose 877 must be prepared for trouble 747 their euill life how dangerous 752 messengers of Satan within vs. 306 Minde 52 cast downe 95 distempered 482 Ministers 24. the necessitie of theÌ„ â—39 â—40 the vse whereunto they are appointed 341. their dutie first to reade and studie 342. secondly to teach the word â—43 how where what he must teach 344 when 345. to pray for himselfe and the people 345. thirdly hee ought to liue a godly life â—46 fourthly hee ought to teach priuately as well as publikely 347 how a Minister may â—â—â—e 347. Miniets the porters of heauen 288. meanes to bring vs to Christ. 288 Ministers and Auditors are not alwaies alike 448 Ministerie 24 646 the haste of young men to it 24 the dignitie of it 747 the necessitie of it 340. whether a man may desire it 52. negligent in it 752 790 sufficiencie for it 546 couetous in it 735 Miracles giuen in mercy and in iudgement 736 Mirth 25 the way to godly mirth 724 Morall and Ceremoniall 132. See Law To know things morall and ceremoniall 138 Mortification goe together with remission of sinne 105 Mother 76 three good mothers breeds three euill daughters 830 Motions secret vnto sinnes 108 the spirit restraines euill motions 89 the godly are not free from euill motions 681 we must watch ouer them 703 the first motion to sinne must be crucified in vs. 467 why so few good motions come to vs 522 sudden motions to good 476 Motes what sinnes are called motes and what beames 632 Multitude to follow is dangerous 704 Murmuring the policie of Satan therein 26 how common in our daies 249. remedies against it â—51 758. how readie we are in our daies to murmure 815 N NAme good name how pretious 259 260. See good name Nature good and euil 29 natural men measure others by theÌ„selues 715 they count all spirituall things as paradoxes 457 Necessitie two kindes thereof 166 Neighbour who is our neighbour 79 O OBedience what it is 50 to the word 826. it must be free 44 triall of it 544 strict obedience to be laboured for 292. popish obseruations and workes of supererogation in the point of obedieÌ„ce confuted 393 Occasion of euil must be auoided 25 263 Offences 721 47 74 90 702. small sinnes great offences 727 Oppression 780 Order necessarie in all things 833 Othes 75 476 P PApists 3 673 disquieted in minde 96 rest in the worke wrought 689. neuer felt the power of Christ his grace 787 popish obiections against the Gospell 802 popish superstition 455 Papists goe beyond carnall Protestants in outward things 805 455 How papists follow Peter 483. papists may not be spared for their ciuill honestie 455 Popish Doctors of reason 520 PareÌ„ts immoderate loue 2â— follie 258 for what cause the Lord afflicteth parents in their children 277 their consent in mariage 743 consideration in correcting their children 798 Pastors the â—inne of the flocke their sinne 259. their office 772. See ministers Patience 6â—9 759 56â— triall of it 25 properties of it 254 vnder the crosse 761 768 the vse of Gods patience 694 Peâ—ce three-fold 7 of minde 97 of conscience 209 false peace ibid. of the wicked 6â—0 of the Church 542 People their dutie to their Magistrates 76 to their Ministers 349 Perfection God lookes not for it at our hands 390 Periurie how men fall into it 333 Persecution 670 popish persecution how great 791 Perseuerance 496 694 721 116 in the vse of the meanes 15 764 a sure triall both of knowledge and faith 510 Pâ—ruert who they be that peruert others 730 Physition properties of him 794 Pittie who are to be pittied 25 Plague 79â— boldnes and fearefulnes in it 2 extremities 104 plague threatned 790 for the contempt of the word 513 A perfume for christiaÌ„s against the plague 444 Pleasure 653 734 how we may take pleasure 726 vse of it with restraint 7 9 of sinne 323 Pollution the polluted person polluteth all things 189 Policie of the world euill 838 Polygamie 586 Posteritie care thereof 798. Iehosaphat punished in his posteritie 462 Posts on the Sabbath 165 Pouertie the cause and vse of outward want 26 Poore 261 zealous in defence of them 258 poore in godlines 784 collections for them on the Sabbath 161 Praise 27 733 749 Preaching with prayer before after 272 the power therof 283 708 sincere bring men to Christ 139 needfull by sea 164 distinguished from catechizing 664 the onely meanes to worke faith 690 346 173 Preachers how they winne fauour 8â—1 how they should carrie themselues 358 247 a true marke of a faithfull Preacher 375 See Minister Prayer 2 38 when to pray 26 to offer vp our prayers to God albeit in perplexitie of spirit wee know not how to pray 484 publike for the sicke 34 want of it cause want of faith 177 what it is 90 a remedy in temptation 873 how it is hard and what doth season it 507 619 how profitable 776 motiues thereunto 777 the more grace a man hath the more need he hath to pray 46 47 it is the best sacrifice 8â— priuate prayer necessarie 501 rules for prayer 562 563
profitablie beholde the iudgements of God on others which as God in mercie had graunted him so he confessed this fruite thereof that vnlesse hee had seene such iudgements he should haue fallen into many troubles which now through Gods grace he had escaped by seeing and hearing the causes of these miseries in others For when hee saw how God dealt with others hee searched his owne heart whether he had bene or was such a man hee perswaded himselfe hee might be such a one hereafter and therefore hee repented before Gods iudgements came on him if euer hee had done the like And so by prayer and good meanes hee was made more carefull for falling into it hereafter Loue of the creatures 1 THe loue of the creatures hindreth vs in good things but the vse of them furthereth vs therein Gods children looke to the spirituall vse of those things which the worldlings vse carnally 2 Then wee haue a sure testimonie of our loue to good things and of our hatred to euill when no punishment nor reward can either driue vs from good or drawe vs vnto euill Madnes 1 A Great cause of madnes is impatiencie of minde or else the sudden wrath of God vpon a man for doing some thing against his conscience Matrimonie 1 ONe may know whether his wife be brought vnto him of the Lord by these notes First if there be any agreeing or proportionable liking each of other and that in the gifts of the minde concerning their generall calling as zeale faith godlines and also concerning their particular calling Secondly if they being thus consonant do vse good meanes as the word prayer and consent of parents in their contracts and then the good order of the Church in their meetings and if they vse no charmes nor vnhonest or vnlawfull meanes Thirdly that their hearts be sincerely affected to Gods holy ordinance so that first they respect this end to haue a helper to Gods kingdome when each of them hath said in their soules I will seeke out one in whom I may see mine owne image of faith loue holinesse c. that will helpe mee to Gods kingdome Againe when they doe not marrie for riches beauâ—ie or such like outward things but haue a desire mutually to doe the duties which they owe one vnto another Besides they must haue a desire to hasten the kingdome of Christ by fulfilling so much as in them lieth the number of the elect and vsing it as a remedie against incontinencie And so we see condemned here all marrying of young men with old women when there can be no hope of procreation 2 Vnto a gentlewoman that was afraide that her good will was suspected to her husband being faâ—re from her in that he receiued not the letters she sent him he said If your conscience did excuse you he could not condemne you and God will make knowne your heart vnto him if your owne heart condemne you then can he not exâ—use you no not although he thought very well of you 3 As a louing husband will not take away his loue from his wife for some particular wants so long as she keepeth her loue wholy and truly vnto him so the Lord will not cast off his louing kindnes to vs for speciall wants or frailtie in particular commandements so long as we generally labour to please him 4 When one asked him concerning marriage whether it were good to marrie seeing sometimes when concupiscence pricked him he was moued to it and some other time when he felt no such thing he thought he might abstaine from it He answered many come hastily into that calling not vâ—ing the means of trying their estate throughly before as namely whether they by prayer fasting and auoyding all occasions of concupiscence haue the giâ—t of chastitie or no Many vse some of the meanes and not all many vse all the meanes but a small time therefore it is good to vse first the meanes not part of them but all of them not for a while but long If so be that all these things will not preuaile attend vpon the Lords ordinance and waite when the Lord shall giue iust occasion of vsing that estate to his glorie and our comfort 5 He thought it to be a good ceremonie for the father to giue his daughter in mariage before the congregation if she either be a virgin or a yong widow to shew that she made not her owne match but that she made it by her fathers consent And being asked how it should be â—â— tâ—â— father were dead he said then he would not haue the mother to doe it in the congregation but thâ—ught it good for the father in his testament wisely to appoynt some vicegâ—rent to doâ— his dutie If any man doe this rather at the appoyntment of the yong parties than at the appoyntment of the parents it is an abuse Now that there must be in all lawfull contracts the consent of parents he said first children are a part of mens goods as in Iob. 1. it appeareth in that Sathan hauing commission to set on the goods of Iob did seaze on the children of Iob. Secondly if in the law a damsell might not performe her vow vnto the Lord her father misliking it then much lesse as it is probable may a damsell performe promise of mariage to a man her father misliking it 6 He said he could not away with such as would marrie too soone after they had â—uried their wiues but that it were better for abstaining a time to shew themselues humbled vnderneath the hand of God in that crosse and to testifie that it was no light loue vnto the parties whom they loued in the Lord. For besides that it is almost vnnaturall to get another bodie in bed before the former be rotten in the graue it is a thing of euill report impugning common honestie in that it may offer offence vnto the friends of the parties departed and giue occasion to thinke that their loue was but light being so soone forgotten â—s also for that it may giue occasion of iealousie to the parties to be maried and to their friends in that they may feare that their loue will be as light and little to them as it was to the other before And although any set time for diuers circumstances cannot be prescribed yet vsually a yeere were but sufficient for this purpose of abstinence Meditation 1 MEditation is the very life and strength of reading hearing prayer and Sacraments without which they are made weake and vnprofitable vnto vs. 2 Meditation is that exercise of the minde whereby we calling to our remembrance that which we know doe further debate of it and applie it to our selues that we might haue some vse of it in our practise 3 In meditation two parts of the soule are occupied 1. The memorie Remembring some thing heard or read 2. The vnderstanding Gathering some other thing vpoÌ„ that which is remeÌ„bred
of one other thing which I had forgotten before and that is this your loue must spring from that reuerence feare that you must yeeld vnto your husband for true loue is mixt as it were with these two and this is a speciall dutie often repeated in the Scripture that the wife must feare the Husband So that you see Sister that you must not looke to haue your Husband at your becke for your loue but you must render due beneuolence vnto each other For as the bodie of the Husband is not his owne but his wiues so is not the woman 's her owne but her husbands for they are both one flesh as the Scripture doth teach Now if anie doe object that this is the way to bring women into bondage and to be as drudges to their Husbands if they should in this manner be subject vnto them No no it is not so but the most readiest way to procure vnto themselues grace peace of conscience and more sweete libertie whilest they liue in obedience to God and his holy ordinances And therefore the spirit of God admonisheth all women that they be not afraide of any such vaine terror Now further my Brother and Sister that you may keepe your bodies pure and chaste one for the other I would counsell you to beware of being alone with anie when there is feare of temptation vnto euill but bee carefull that you may alwayes haue witnesse of your Christian behauiour and in keeping companie conuenient chuse vnto your selfe such as be most sober and faithfull Well although there bee manie more duties yet I will content my selfe to goe one thing further that is that as you seeke for continuance and increase of loue so you take heede of jealousie for although that true loue is very earnest and mixt with godlie jealousie yet there is a wicked jealousie and that causeth causelesse suspicions which worketh great woe vnto such as giue credit vnto them Take heede therefore my Brother and Sister of this yea though there should seeme iust cause yet giue not too speedy credit vnto them Now if you desire to know in your heart which are vngodly suspicions know them by this token for they will make you more negligent in praying one for another and more slacke in performing all other duties of loue one to another In the eight Commaundement you are charged Brother to vse all lawfull means to prouide for the maintenance of your wife in honest estate else were you worse then an Infidell But I charge you to take heede least through distrust in the prouidence of God you make shipshracke of a good conscience vsing any vniust or vnlawfull meanes And you Sister are commaunded to be a good houswife and to keepe those things together which you haue and so increase them as you may from time to time be helpfull vnto others For if you should consume and waste things vnprofitablie you should grieue and trouble the minde of your Husband who ought to be cased of that care by you And further if it should please God to call either of you to suffer persecution in time of triall the weaker must for the Lords cause giue place to the stronger and desire the Lorde to giue greater strength for we must labour for grace that we may be willing for the Gospell to forsake all things whatsoeuer we haue Out of the ninth Commaundement I will giue you this rule that neither of you blaze abroad the infirmities of each other it is a great enemie to pure loue But if there bee neede of counsell and helpe in any matter then chuse a faithfull friend with consent that may be an indifferent iudge betwixt you And againe in any case tell the truth one to an other for it is a thing diligently to be regarded in these our dayes when as men and women are so full of pollicies and subtil fetches that there is almost no simplicity to be found in anie In the last commandement which concerneth wicked motions and thoughts although there be no consent giuen vnto them you are to consider that your nature will neuer bee freed from them in this life therefore you must prepare to prayer and other heauenly exercises of Faith to striue continually against them Thus I will end beseeching God for Christ Iesus sake to giue you of his spirit that may teach you in these things and enable you to further duties agreeable to his helic wâ—ll to the glorie of his name and your euerlasting comfort O Lord God deare Father for thy welbeloued Sonne our Sauiours sâ—ke make vs thankfull for this thy gracious prouidence towards vs. Oh Lord forgiue all our sins and keepe vs pure both in soule bodie for thine owne Names sake write these instructions in our hearts and giue vs grace to make practise of them in the whole course of our liuâ—s â—uide vs in all things deare Father by the grace of thy good spirit and let the mercifull eye of thy fatherly prouidence watch ouer vs continuallie that wee may be comforted in thy wayes and quickened alwayes to giue thee immortall praise and that through thy deare Sonne Iesus Christ our Lord and onely Sauiour Amen After the exhortation and prayer hee asked the parties to be contracted these two questions 1 Of their consents of parents After their answere of their parents consent to make a faithfull promise of mariage one to another at such time as their parents could agree vpon it they were charged to keepe themselues chasle vntill the mariage bee sanctified by the publike prayers of the Church for otherwise many mariages haue been punished of the Lord for the vncleannes that hath been committed betwixt the contract and the mariage 2. Whether they euer were precontracted Then hee charged them saying I charge you as by authoritie from Iesus Christ in whom you looke to be saued that hauing the consent of your parents and receiued these precepts that I say yee labour to grow in knowledge and in the feare of God And now as in the sigâ—t of God with all such leâ—itie as of others is vsed you must make before the Lord a contract which is farre more then a promise and that on this manner their hands being ioyned â— R. doe promise to thee F. that I will bee thine husband which I will confirme by publike mariage in pledge whereof I giue thee mine hand In like manner doth the woman to the man Then after the prayer the parties are dismissed FINIS A TREATISE OF THE SABBATH IT is written Exod. 20. 8. Remember the Sabbath day to keepe it â—olie c Dearely belâ—ued in the Lord there is no Commandement of Gods part more vrged and of ouâ— parts lesse obserued then this one of the Sabbath wherefore with zeale to Gods glorie and loue vnfained vnto your selues I haue endeuoured in that measure and manner that God hath enabled mee to intreat of this argument The
doe affirme that on that day it perisheth if it be vngathered on which day it commeth foorth then I do think that by the law of necessitie this thing happening it may be gathered on the Sabbath yet with these conditions that as many gather as can conueniently be gotten that no publike exercise of the worship of God be omitted that their mindes be holy and spiritually occupied that gather it Now if some will obiect that there is somewhat in the order of nature which fighteth with the ordinance of this law I answere for as much as this thing commeth on the Lords day but seldome times that therefore it is not a thing ordinarie but as a work of necessitie Now to fold vp this question we required in gathering that we should be spiritually minded which they may shewe in giuing it a marke of separation that is that they bestow it on the poorer if the be of they more wealthie sort if they be of meaner condition yet they may impart something to their more needie brethren as testifying thereby that they seeke not their gaine but the glorie of God It remaineth briefly and in a word to speake of trauailing which if it bee ordinarie and vsuall is in no case lawfull but if it be extraordinarie and necessarie as often it happeneth to Lawyers or Physitions the according to the necessitie it is more or lesse permitted We see that many Papists wil not stirre out on their Saints daies whereby is detected the want of our spirituall loue which make no conscience to cease on the Lords day And so the religion deuised by man findeth better entertainment a further practise than that which was ordained by God If any man obiect the losse of his liuing if he should not labour on this day I oppose against that the losse of God his glorie and that with his interrogatory whether the miserable pelfe of man should not giue roome to the immortal glorie of God And experience confirmeth the trueth of Gods word that in vaine men rise early and so late take their rest in vaine they build and take so great paines when the Lord denieth the blessing And what were it to bee rich by policie and poore by God his displeasure What though the bagge be heauie and their consciences troubled What if they be rich with men and poore with God Againe who is it that so disposed of his iournies and his affaires so as some making conscience of their Sabbath are in their iournies in one day better prospered in their affaires in one houre more furthered than many others contemning the ordinance of God are in many houres and in many dayes Who directeth men to bee prouident in their sales and bargainings Who besotteth and infatuateth others Who sendeth a man that not for a simple desire of gaine but for a single care to walke in his calling vseth the trade of buying and selling moe chapmen in one houre than another man hath in an whole day whose heart is inflamed whose eyes are inkindled with louing gaine and looking for profit howsoeuer it come by hooke or by crooke Men ascribe this to chance and so they oft by the iust iudgement of God receiue a blanke that is trusting to the blind world they receiue not so much gaine as will acquite their charges Can men trauaile day and night by sea and by land and that for a thing transitorie and will they reach out no houres for the defence of God his worship Doe they feare theeues if they inlarge their iourney for the keeping of a good conscience are they not afraid of theeues when for their worldly affections they can trauaile early and late Because herein the terror of their owne consciences will preach more forcibly to them than I can speake I will leaue them to that practise of the man of God which is vsed Nehem. 12 And thus hauing spoken of the workes of our callings now wee are to speake of the workes of our pleasures Concerning the lawfull recreations of this life which Christianity doth permit and not forbid for of vnlawfull pleasures being alwaies out of season and especially on the Sabbath we haue nothing to say whether they may haue place and time on the Lords day or no here is the question In this part of the treatise I say wee doe not speake of prophane idle pleasures but of them which bring some further vse after they be vsed which are permitted by the word of God so measure in them may be vsed and they be sanctified vnto vs by the word and by prayer And yet euen for these we dare not giue the time consecrated to God vnto playing and pleasures Neither are we curiously to frame any exquisite diuision in this matter but first we will consider of the feasts and bankets accustomed on this day and afterward of other recreations and exercises at that time frequented and vsed which though in their time place and persons they are not vnlawfull yet at this time on the Lords day we denie them to be lawfull As for feasts we may part them into Loue feasts Church feasts sumptuous feasts which carie with them some further expences and larger liberalitie as are those which are vsed at mariages at the admitting of men into their ciuill offices or else are taken vp for some speciall benefits receiued or some extraordinarie iudgements remoued or some other causes like vnto these as when men carying some port and countenance in the common wealth according to their degrees and callings at some times doe ordaine Touching these solemne and sumptuous feasts thus much we affirme briefly Such as on the Lords day institute such solemnities and stuffe euery office and bumbast euery corner of the house with men and women are to be admonished duly to consider of that which is reported of Dauid both in the historie of the Kings and in the booke of the Chronicles who hauing a vaine desire and superfluous appetite would not deferre but longed to taste of the water of the well of Bethlehem a well fenced citie and from whence water could not be conueied by hand without some ieopardie to them that fetcht it Wherfore three of his most worthie men haue this busines assigned them to the compassing whereof their liues were hazarded At their returne grace making his after fruites better than the former after better deliberation vsed he powred forth the water on the ground saying God forbid that I should drink the blood or the liues of these three men shewing thereby both his offence in sending them the free mercie of God in sauing them Wherefore for as much as these pompous preparations cannot cōueniently be vsed on the Sabbath without the hazard of mens soules though the Lord in mercie may saue their soules as in that diuers offices in great families require diuers persons to performe diuers duties and so that which is a day of rest is made a
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
get knowledge and feeling Wherefore all men must looke to this men and women old and young masters and seruants What will they challenge themselues to be Christians and glorie in the title alone and not esteeme of the dutie They will leaue that part peraduenture to book learned men and to Preachers Well they must know that againe whereof they are wilfully ignorant that there is a mutual coherence betweene these two things the title and the dutie What ye glorie that yeare Prophets and yet ye prophecie not ye boast that ye are Kings and ye ouercome not ye bee glad to be counted Priests and ye sacrifice not Euen Papists though they taught ignorance to be the mother of deuotion can say more for their superstition and Heretikes can say more for their diuellish opinions than Protestants for the defence of Christ his glorious Gospell Look but to the Papists and Familie of loue how painfull and cunning they are to goe to runne to ride to make one like of their heresies see how they will looke for you at markets how they will entertaine you what meekenes what mildenes they will vse to salute you This ought to shame vs this ought to make vs labour more for knowledge that when temptations inuade vs when Satan accuseth vs when heresie shal assault vs we may stand stedfast and vnremoueable we may edifie one another and in persecution not be dismaied but resist constantly vnto blood Now as Peter hath shewed that which Ioel prophecied to be fulfilled so these verses following shewe the iudgements of God which should fall vpon the Church for the neglect or contempt of these graces offered There is some question here about the time Some vnderstand it of Christ his comming in the flesh-some of his comming to iudgement others more truly thinke it to be that whole time which is betweene his comming in the flesh and his comming to iudgement and so it appeareth the most probable opinion both by the things going before and by that which followeth after For in the words going before it is saide In the last dayes I will powre out my spirit now the giuing of the spirit was fulfilled in that whole time spoken of Againe that which followeth after concerning calling vpon the name of the Lord is also meant of that time Now it both that which goeth before and that which followeth after be vnderstood of that time then it is probable that that which is in the midst is likewise so vnderstood And although Christ his first comming was a most glorious time as we may see by the testimonie of the Apostle yet his last comming shall be a farre more glorious day as wee may see Titus 2 2. Thess. 4. where his comming is described to bee with Angels and with a shoute Yet because this glorie doth appeare in the whole course of redemption it shall be good to vnderstand this as the places going before and comming after that is of the whole time in all which hee ceaseth not to offer these graces and to execute these iudgements As for the wordes themselues some thinke them to be vnderstood literally some allegorically and spiritually But they admit both First that they haue vse in their naturall signification it appeareth because the Lord neuer leaueth his Church without some instructions in the Sunne the Moone the Heauens and the Earth For besides naturall eclipses in Sunne and Moone and other exaltations yet there haue been workes extraordinarie in them both which haue been as prognostications of Gods wrath for sinne Further wee may safely gather that there was neuer any strange Eclipse Comet apparition in the heauens shaking of the earth strange and vnnatural births but after this change of nature some euent came strangely sooner or later which shewed that men had broken their obedience with God and were become monstrously disobedient which the Lord maketh knowne to vs by changing the course of nature Therefore wee say that before great Earthquakes plagues warres Comets famine or such like goeth great contempt of religion monstrous prophanenes so they be the prognostications of some notable sinnes either in religion or in life or in both Thus wee neither exclude the literall sense and yet wee doe not admit that fansie or rather frensie of the Familie of loue because we graunt that after strange disobedience and contempt followe strange punishments and reuenge so that the Prophet sheweth the workes of God for sinne either by the things following or by the signes going before It is a question why at this time wherein hee would shewe himselfe so gratious the Lord should send such tokens of his wrath Here wee see a contrarie order of teaching to flesh and blood because God will then haue his mercie manifested when he will shew his iustice And because men hearing of the Gospell imagine of a felicitie in this world therefore Peter to awaken them out of this dreame le ts them to vnderstand that vnlesse these gifts be reuerently receiued God will be most angrie because they either refuse or abuse the mercies of God so offered The vse of this is partly in respect of the elect and people regenerate and partly in respect of the wicked and vnregenerate in respect of the elect either before or after their regeneration before their regeneration to bring them to seeke Iesus Christ. For though it is certaine that God in time will call them whom he hath predestinated and chosen yet because his Gospell is not so pretious vnto them as it should be therefore the Lord sendeth them crosses sometimes pouertie sometime sicknes sometime reproch sometime a troubled minde sometime priuate miserie and sometime a publike calamitie to inuolue them among others because they haue no more trust in the promises of God before they be humbled And because men wil not easily or vsually be humbled by the bare word the Lord sealeth it by sending of troubles that when wee can feele no comfort either in heauen or in earth but perdition and matter of damnation in our selues wee should then be the fitter to receiue comfort in Christ. Againe for as much as God his children haue one speciall fault or other as priuie pride vainglorie self-selfe-loue or such like priuie corruptions that the word of God cannot be suffered to draw vs out of these sinnes for this cause the Lord sendeth affliction by his correction he draweth vs out of our ciuill righteousnes maketh vs make conscience of inward and hidden corruptions and putteth them in minde by miserie that the same corruption is â—â—rking in them which hath broken forth in others and that naturally it did dwell in them though repressed by the finger of God it did not violently flame out Againe where others lie in sinne and know it not because the very light of nature is choked in them God his spirit can take little hold to worke any thing vpon them that the Lord might bring them to see sinne vnknowne and to
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
persons loth for to pray know that prayer is not a thing of the mouth but of the minde not a sounding of the voyce but a yerning of the spirit not a labour of the lips but a trauailing of the heart and therefore will confesse giuing God the glorie to their owne shame that they had rather heare the word two houres than thus seriously striue in prayer one quarter of an houre And why It is a small thing to lend the eares in hearing it is easie to feede our delight with hearing a man renewing our knowledge but to set on worke the eye the eare the hands to trauell with the heart to set the whole bodie in a frame of subiection as becommeth them that pray to the Lord which sheweth that prayer is a thing both painfull and laborious we shall proue it to be a very hard thing Prayer bringeth the experience of the things which wee know and without it we haue as little proofe of our knowledge as they haue vse of an hidden treasure which neuer are the better for it The word maketh knowne to vs the treasures of God his wisedome but faith bringeth the experience of them by applying and appropriating these mercies of God to our selues prayer is the instrument whereby this faith is continued in vs. The word telleth vs that God will plague sinners prayer brings an experience of this The word telleth vs that God careth for vs prayer proueth this the word sheweth that the Lord hath both power and mercie to shew to his people prayer obtaineth the triall of this the word reuealeth to vs the wisedome prouidence maiestie and goodnes of God prayer conueieth the certaintie of these things into vs. God will bee glorified wholy and onely and cannot abide that wee should be fellow-partners with him therein If a man come by knowledge faith and repentance by hearing it is rather an infusion into a man than an action from a man and it is the great mercie of God but when the Lord brings a man on his knees and humbles him in prayer and constraineth him to aske all of God that wee might heare rightly and so vse the things heard this breaketh the heart of a man and makes him to say Great is the Lord. This I say humbles a man to acknowledge his wants this calleth downe many blessings both spirituall and corporall from the Lord. We know that though a father is readie and fully hath purposed to leaue an inheritance vnto his children yet to acquaint them with obedience he will haue them aske things of farre lesse value at his hands so God notwithstanding he hath purposed to giue vnto vs an heauenly inheritāce which in Christ is purchased yet to continue vs in faith and obedience he will haue vs to aske it of him If mans wisedome can come thus farre shall we not hereby gather the wisedome of God If man hath this pitie shall we doubt of mercie in God and as prayer bringeth experience of God his loue so also it proueth our knowledge faith and repentance For if we will be suiters at God his hand wee must not willingly displease him For we see that when we would obtaine a suite of a man we will be carefull not to offend him least we should suffer repulse and likewise when we pray we must addresse our hearts to obedience and therefore the Scripture speaketh of clensing our hearts of hypocrisie and vnfaithfulnes If this care be had in suites for things corruptible that willingly we will not offend him to whom we sue then must wee know that God is Lord of the spirits and therefore to pray vnto him without auoyding things displeasing him and doing things pleasing him is but grosse by pocrisie Hee must needes be a godly man then that prayes often and if wee be so bold to pray nourishing some sinne in vs besides that we are dull in prayer wee are inwardly both accused and accursed Hereof comes such plentifull acknowledging of our sinnes in prayer with a purpose to auoide them hereof come such vowes and protestations of obedience so that prayer doth not onely continue repentance but also breedeth thankfulnes For it is our corruption when we know that we obtaiened a thing any other waies than by prayer that then we ascribe it to the meanes but when we see God hath heard our prayers it sealeth our faith it confirmeth our thankfulnes True it is that God giueth many mercies without praying yet this must the more make vs thankfull and nothing slacke vs in vsing the meanes which God hath appointed That prayer further confirmeth loue to God it is manifest alreadie now we must shew how it worketh loue euen to our brethren When a man comes to pray and hath this choake-peare that he must forgiue or else not be forgiuen he must needs be either an hypocrite in his prayer or cease from prayer or forgiue his enemies It is palpable hypocrisie to desire God to forgiue vs many and great sinnes and we will not pardon our brother a few and light offences If we will take a view of the weight height length depth and breadth of our sins we will confesse it hypocrisie to craue pardon for so many sinnes being hardly brought to forgiue others a fewe trespasses And for this cause the Scripture saith If yee forgiue not others yee cannot be forgiuen If then Prayer be such a thing as nature doth least entertaine if it brings such experience of God his loue towards vs if it so confirmeth Faith continueth repentance and causeth loue both to God and man it is good cause that this is set to inferre the other and to make all other parts of God his worship the more effectuall Hee shall be saued That is in the midst of diseases he shall not be taken away in the time of iniquitie he shall not be ouertaken but in all these he shall suffer with Faith and a good conscience Besides by the word of sauing is meant the obtaining of all graces as pledges of our saluation and gages of our inheritance so that it doth not barely betoken an exempting of vs from the former iudgements threatned Will a man then escape the wrath menaced and enioy the grace promised let him vse true and heartie prayer which hath it fruite commended vnto vs both in the chapter going before in the election of an Apostle and also in the beginning of this chapter in that being gathered together in prayer the holy Ghost was sent downe Now let vs speake a little of the circumstances First of the persons it is said Whosoeuer Secondly for the extremitie of the time it is said shall be saued that is from those iudgements and endued with those graces that euen then when there shall be so many opinions that we shall not bee able well to discerne the truth when wickednes shall abound euery where examples of godlinesse be no where when wee shall be able to finde no comfort either in our selues
deuisest euill against thy neighbour though it be neuer so secretly yet besides all the former the Lord hath another meanes whereby he will bring thee to discredit for it And this is a very vehemeÌ„t suspition raised vp in the heart of him of whom thou deuisest this euill for as it oftentimes comes to passe that good motions which arise secretly in thy minde for the good of another doe cause the other man to thinke well of thee though he did neuer heare of them so doubtlesse doth it oâ—ten come to passe in euill motions Thou deuisest euill against another hee in some strange manner hath a heart-burning in ielousie ouer thee thou thinkest hardly of another man and he also is hardly perswaded of thee Thus the Lord doth cause thee to bee discredited in the hearts of others as thou imaginest some euil against others in thine heart True it is that the partie may sinne and doe very ill if he suspect without iust cause in as much as he doth thus suspect through an immoderate loue of himselfe yet the worke of the Lord is here to be considered who seeing the cause to be so iust doth stirre vp such suspitions in his minde Then to returne to our purpose if we will auoide an euill name we must auoide all euil surmises and deuises against others And this the Scripture doth also forbid vs for the Wiseman from the mouth of God doth forbid vs to thinke euill of the King in our bed-chambers because birds and other dumbe creatures shall disclose the thing rather than it shall be kept close This then must make vs afraid to do euil or to imagine ill in our beds or to declare our deepe counsailes euen to them that lie in our bosomes And this as it is a good meanes to prouide for a good name so it is a speciall rule of all godlines not when we be afraide of open sinnes alone but of secret euils not of acts alone but euen of the secret cogitations and thoughts of our hearts Thus we haue heard the first step that leadeth to a good name The second remaineth to be declared and that is a godly ielousie ouer a mans owne doings that they may not breede suspition of euill For it doth often come to passe that albeit a man doe not that which is simply euill he may iustly be suspected and suffer some blemish in his good name And for this cause doth the Apostle charge vs to procure honest things in the sight of God and man For this cause he commandeth vs that if there be any thing honest or of good report that we must follow and that we must embrace It is not enough therefore that men did say I did thinke no euill I did meane no harme for if through want of care or discretion thou hast ventured vpon the occasion thou hast giuen great matter of euill speeches to thy great discredit If then we will auoide this euill name as our prouerbe is wee must auoide all things that bring it For when men will care little to giue occasion then the Lord causeth an euill name to be raised vpon them that those which indeede are desperate may suffer iust discredit and they that are otherwise may bee reclaimed from the same And surely such is the crookednes of mans nature that if the Lord should not take this course euen his children would fall into many sinnes Therefore it is most requisite that men bee mindfull to auoide occasions and so much the rather because it is commonly saide either God or the diuell standeth at their elbow to worke vpon them Let vs see this in some example of our common life Thou art accustomed to walke abroade at inconuenient times at that time some thing is stollen and thou art burdened and charged with it Againe thou vsest to deale too familiarly and lightly with a maide she is gotten with child the fault is laid on thee Hereof thou hast giuen suspition because thou hast been a night goer and such an one as hath dealt want only with the maide albeit thou be free from the very act Now if thou be the childe of God and if thou be guided by his holy spirit then will hee teach thee to take profit by this false report and to say with thy selfe Lord thou knowest that I am free from this vâ—ry act yet it was my sinne to giue any such occasion whereby men might suspect me this sinne O Lord I am guiltie of and I know thou for this sinne hast iustly afflicted me Yet deare father I see thy mercie in this that whereas indeede I haue committed many sinnes thou hast passed ouer them and taken this whereof I am not so much guiltie so that now most mercifull father I doe rather suffer for righteousnesse then for my transgression and sinne yea deare Father I doe beholde thy tender mercie in this towards mee that by this euill report thou goest about to stay me from that sinne and to preuent meâ— that I may neuer fall into the same Wherefore seeing it hath been thy good pleasure to deale thus with me behold Lord I doe repent me of my former sinnes and promise before thee euen in thy feare neuer to doe this or the like sinne euer hereafter See here I beseech you the good profit which a good child of God through Gods spirit will take of this slanderous reproch after he had receiued some godly sorrow for giuing the occasion of that report But behold the contrary worke of Satan in the heart of vnbelieuers for hee will soone teach them this lesson and cause them to say thus What doth the churle accuse me without a cause doth he father such a villanous act vpon mee who neuer deserued it at his hands surely he shall not say so for nought I will make his sayings true and will doe the thing indeede Consider then this yee that feare the Lord and see in how fickle a state they doe stand which haue giuen occasion and in what great danger they be to be brought to commit the same or the like sinne afterward Therefore if any will be sure to keepe his good name then must he be sure to auoide all such occasions as might in any wise impaire and hinder it And thus much for the second step whereby we arise to a good name Thus we haue heard of two degrees toward a good name in the auoiding of euill and the occasions thereof And these indeed haue a great force to stay an euill name but sure they be not able to build vp a good name and credit among men To these therefore there must be added a third thing which hath most speciall force for this purpose and that is that wee be plentifull in good workes This doth our Sauiour Christ charge vs to be carefull of when hee saith Let your light so shine before mâ—n that they may see your good workes Manie repine at the good
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
in them a great mourning as the mourning of Hadadrimmon in the valley of Megiddon for the death of the good King Iosias Euen so must men mourne because they haue pierced Christ through with their sinnes wounded him with their abominations And men must know that a few drie teares when they haue offended are not sufficient repentance or sacrifice to God but they must rent their hearts and be heartily sorie and turne vnto the Lord Now many are so stricken with the sense and feeling of their sinnes that thereby they are moued to confesse and lay open their wickednesse in such sort as a man would thinke them to be such as for euer afterwards would stand in feare to offend the Lord any more but these after that they haue receiued some comfort by the word of their sinnes and haue seene that their sinnes are pardonable not distinguishing between these two that it is one thing to haue their sinnes remissible and another thing to assure themselues that they are remitted After I say this comfort receiued by the preaching of the word they labouring no further to be renewed and throughly reformed although they had some sorrow for a season yet because they did not search themselues more narrowly and endeuour to purge themselues as well from inward sinne as from outward and to be wholy transfigured and transformed into a new holie and righteous life therefore it commeth to passe that the loue of righteousnesse departeth from them and they returne againe to their old by as and are become praies for Iesuites and massing Priests such is their prophanenesse And this is because they rested onely in the vniuersall promises of God which although they bee all most true and comfortable yet they can minister no true comfort and consolation vnto mans soule except hee make a particular application thereof vnto himselfe Lastly some there be who would faine seeme to the appearance of the Church to haue forsaken and sold their sinnes and to haue made a full and perfect reformation of their former liues euilly spent which notwithstanding harbour and nourish sinnes in their hearts which afterward will breake foorth and discouer their hypocrisie and this they doe because they were but a little enlightened with the flash of the holy Ghost and were not throughly reformed inwardly which is euident in this that they couet to approoue themselues more before men than before God nourishing in their hearts secret selfe-loue as in shewing themselues zealous vntill they come to preferment or to this end that many perceiuing their zeale may flocke after them to heare them so they may procure themselues fame whom so soone as Sathan beginneth a little to buffet them they fall away and shew that they had sold sinne but for a season This is contrarie vnto that course which the true ministers of God and those which feare him aright ought to take for it is their dutie to seeke the praise of God and not of themselues to couet the profit of the people of God and not their owne priuate lucre knowing this that they serue not men but God and that they must professe religion religiously setting before their eyes the praise of God the crowne of immortall glorie the saluation of soules and the acceptation of their labour before God And all men must desire rather to be religious than to seeme so giuing themselues to the exercises of priuate praier reading fasting to priuate admonition conference and other priuate duties at such time and in such place when and where they neede not to boast of any thing done seeing it is done in secret which who so doth let him assure himselfe that there is nothing so secret but it shall be reuealed whether it be good or euill If we doe this then shall we not be in the number of those which beginning in the spirit end in the flesh or of those which serue God for a season and in the end fall away from him and his seruice Doublesse it is a strange thing to see some who haue bin themselues a light vnto others so now to shrinke from Gods truth as that they should become Papists or of the Familie of loue or of some other heresie The cause of this is because their inward stuffe was corrupt and not fullie cured by effectuall repentance And thus much of grosse sinnes Now of the infirmities of nature which remaine euer in the best this inward corruption must be sold also for it is not enough to leaue outward and grosse sinnes except also we beate downe the inward corruption of our owne nature and although we cānot altogether blot out this our naturall corruption yet the righteousnesse of Christ may be so resident and dwell in vs that it shall not onely keepe vs from grosse outward outrages and offences but also will holde downe keepe short our naturall corruptions neither must we thinke it enough to sell the fruites of our corrupt nature but we must also sell the corruption it selfe for as we see so long as the tree remaineth there will alwaies spring foorth some buds euen so of the children of God so long as the corruption of the nature raigneth in them so long do they burst out into some offences or other but most men make either little or no conscience at all of these little faults but it must be otherwise with vs or else we cannot but displease God greatly For as a riuer drieth vp vnto the fountaine yet if we doe rest from all emptying of it it will encrease againe So except the children of God doe keepe downe their naturall corruption although they offend not as the reprobate and wicked in monstrous sinnes against God yet they cannot but haue great downfals Wherefore we must not with the woman whereof the Poet speaketh see and behold good and lawfull things and follow that which is euill neither must we be as the Philosophers whose reason fighteth with their appetite but we must fight both with reason and appetite we must be as new creatures borne againe and we must be more willing to endure all shame and reproches than to fall and offend to the dishonour of God Being grieued that we see our selues ready to displease the Lord. The Apostle Paul Rom. 7. saith of himselfe I see another Law in my members rebelling against the Law of my minde and leading me captiue vnto the Law of sinne which is in my members Heere the Apostle sheweth his captiuitie vnto sinne by reason of his inward corruption now when men are in imprisonment or captiuitie then they are fed with the bread of aduersitie and affliction and therefore the Apostle viewing the miserie wherein he was by nature in the type of a true regenerate man saith O wretched man that I am who shall deliuer me from the body of this death Here he crieth out against himselfe from the truth of his heart as he findeth himselfe
is said to do it by the operation of Satan so that though the Lord be the supreme worker yet Satan is the instrument What shall we say of the rage of sinne in these dayes what shall we say how Satan daily bewitcheth vs in Paganisme Atheisme Macheuillisme Anabaptisme c Is not all this sufficient to proue that Satan taking vp the wisest men of the world to his seruice is a spirituall wickednes Whereof comes it that sodainely a poore man becomes a cunning Artist or that an ignorant man presently should speake with diuers tongues or that silly soules should be subtill disputers What is it that sinne is now adayes so subtilly so closely so wittily dispatched Why doe men to maintaine Papisme forgoe all their goods suffer their bodies to be whipped Doe not all these proue that Satan is a spirituall wickednes Againe if we looke to the height and shamelesnes of sinne to see how men prostitute theÌ„selues to sinne we must say Satan hath bene mighty powerfull in deluding mens minds in hardening mens hearts so that no word can pierce them therefore it is that Paul saith men are blinded in their minds therfore Paul would haue vs to tolerate and suffer such as Satan doth hold in chaines 2. Tim. 2. Here let vs see a difference of the sinnes of the godly and vngodly The wicked rage and deuise platformes the godly for a time may be vnder Satan 2. Timoth 2. but they sinne of infirmitie not of wilfull selling themselues to sinne So great a cause of thankfulnes we haue that we are not raging in hellish sinnes in that we are simple bunger like sinners Besides the godly are sillie the wicked subtill in sinne So great a cause of thankefulnes we haue that Christ the stronger man hath ouercommed The Diuell hath power but by derination he hath a strength but by limitation he hath force but in darkenes So great a cause of thankfulnes we haue seeing Christ hath wisdome enough in God to ouercome the wisdome of Satan in euill Thogh then Satan be strong yet none is greater then the Father none mightier then Christ who hath captiuated Satan vnder his feet So great a cause haue we to be thankfull that Christ will not only in his presence himselfe but in vs by his power also he ouercommeth A further vse of this is to trie when our teÌ„ptations come of the natural corruption or of Satans malice To this we answere that as our enemies are described by power policie so when temptations come so strongly and sâ—ily that it is aboue reason then the aduersarie abuseth our weaknes our owne teÌ„ptations come more remissely easily but wheÌ„ these temptations hale vs more violeÌ„tly then we fight not with flesh alone but with spiritual aduersaries In the book of Exod. meÌ„tion is made of a spirit of jealozie which is more then natural jealozie In the booke of Iudges an euill spirit was betweene Abimelech the Sechemites which was more then frailtie of the flesh In the Gospell mention is made of an vnclean spirit returning with 7. spirits more so that the pulling of our affection is of Satan as Christ said of Satans operation to Peter that Satan sought to sift him and to deale with him and indeede Satan did so daunt and circumuent him that he spake he knew not what so that this fell not onely on the wicked but on the godly as Satan so bewitched Dauid in vnderstanding that hee made him to number his people Hereof it is that we pray not to be led into temptation because though I am well purposed yet so many vaine reasons rage in vs and forcibly drawe vs another way that wee may see somewhat more than nature Likewise when we shall without any obiect bee carried away with some affection so strongly that though our life lay on it we cannot containe our selues When Paul Ephes 5 biddeth vs be angrie without sinne hee sheweth that there is a naturall affection without sinne but because our affections are without rule and mixed with sinne hee saith iâ— so doing wee giue place to the diuell So that there is a great difference betweene a naturall anger and a carnall sinfull anger which besides the instinct of nature is wrought by Satan And therfore as it is good to stop the first breaches in bankes for feare of further danger so it is good to murther the first motions of sinne by the word prayer fasting and admoniâ—ion least giuing the sway to our affections they ouerrunne and ouerflow vs throughly and so we are carried to strange and furious sinnes Wherefore first we are to be thankfull that we may know how to preuent sinne for wee may soone let in a guest which wee cannot well let out againe and we must labour to represse such raging euils Yet another vse of this doctrine is that wee must thinke how oft wee deale with more than with men when wee deale with heretikes or with angrie bloodie men who often are stirred vp by Satan so that they spoyle themselues and others The ignorance of this doctrine breedes ielousies repinings and malice that when we thinke to reuenge others wee reuenge our selues This is now without cause now if we haue a iust cause yet for want of loue wisedome and humilitie we spoile our good cause harden our aduersaries and hurt our selues Wee must not resist policie with policie nor requite euill with euill but in wisedome be long suffering pardoning man as we would bee pardoned of God For this cause fight He bids vs not to make truce with our enemie though our enemie bee strong and subtill yet fighting vnder Christ wee are to stand fast Christ hath subdued for vs and he will subdue for vs Still wee must remember to resist with Gods harnesse which as surely exceede Satans harnesse as heauen excels earth or hell For want of this armour wee see wise and ciuill honest men fall into horrible sinnes For want of this armour come such disputes with Satan which simple soules vse not being able to discerne which is the true armour For want of this armour greene Christians and troubled consciences looking for their owne armour rather than the armour of God inwrap themselues in most dangerous labyrinths Now our armour must bee complete some haue a good heart but not a good life some haue a good life but not â—uch some faith in part this comes of want of knowledge if they know the word they pray not some pray but not with continuance To come to the armour marke it was said Put on now it is said Take the armour Wee see that here is no truce with vs and Satan as in ciuill warres but we must continually say as Iehu to Iâ—sabel What peace my soule with Satan We must not be secure Laish or carelesse Babylonians least that wee be preuented of the enemie It is good to see sinne rather by experience particular in our selues than for general knowledge in others Aske our
in the word make him that hath taught him partaker of all his goods The reason is very good if the schoolemaster taketh paines in teaching the schollers owe to him other necessaries Such is the subtiltie of Satan which rageth and stormeth at the Gospell of Iesus Christ the reaching whereof he seeth is the decaying of his kingdome when as by no other meanes he can ouerthrow the same yet doth he mightily heaue at it by drawing the peoples harts from nourishing and maintaining the Preachers thereof that they being oppressed with penurie might be constrained to forsake their ministerie So that it is no marueile though the Apostle giueth so straight a charge thereof seeing so great danger might ensue If they sowe vnto you spirituall things is it a great thing if they reape of you carnall things If the Ministers giue vnto the people gold is it much for them to giue chaffe againe yet there is a greater difference betweene that that the Minister distributeth among the people that which he receiueth of them than is betweene gold and chaffe For he giueth vnto them by the preaching of the word the kingdome of heauen what treasure may be compared vnto it and will not they giue him of their worldly commodities to maintaine his liuing Truly it were a token of too too much infidelitie and a manifest argument that we are not Christians but very Heathen if we should refuse to nourish the Minister that laboureth for our profit It is manifest in the law that the Priests which waited on the Altar liued of the Altar Euen so hath the Lord appointed that they which preach the Gospell should liue of the Gospell Naturall reason teacheth vs this and yet is it written in the Scripture also that no man goeth on warfare at any time of his owne cost for the souldier receiueth his stipend Neither doth any manplant a vineyard and eateth not of the fruite thereof for to that end doth he plant it because he would enioy the fruite And againe No man keepeth a flocke and eateth not of the milke thereof But if the case standeth so in earthly matters that euery man enioyeth the fruite of his labour and is maintained by the same how much more ought the Ministers and Pastors liue of their flocke to whom they are so profitable and for whose sake they take such paines If therefore you will haue such an one placed ouer you that shall refuse no paines in studying night and day in preaching the word in season and out of season in exhorting and trying all meanes to doe you good and that shall loue you so tenderly that his owne life shall not be deare vnto him for your sake you must know it is your dutie to prouide all things necessarie for him for you must not make him your slaue but you must so minister vnto him that he may giue himselfe wholy vnto the faithfull doing of his dutie that he may not be drawne away with other cares from the same If the Lord hath commanded not to mousell the mouth of the oxe that treadeth out the corxe much lesse to withhold the Minister from things necessarie to preserue his life The labourer is worthie of his wages How wonderfully forward were the Galathians in fulfilling of this dutie when as they would not haue refused to pull out their eyes if it had beene possible and haue giuen them to the Apostle Which words although they be of supererogation yet doe they expresse such loue and readines in administring of their worldly commodities that they would haue pluckt out their owne eyes and giuen them vnto him also if by that meanes they might haue pleasured him Truly there is good cause why they should thus loue and prouide for their Minister which laboureth faithfully for if the childe cannot recompence the paines kindnes of his parents in bringing him into this world and prouiding things necessarie for his education neither the scholler the paines of his maister which hath garnished his breast with wisedome and knowledge much lesse can the childe of God recompence his spirituall father who hath begotten him vnto the Lord. Refuse not them to bestow part of thy worldly commodities vpon him that hath brought thee such heauenly treasure without the which thy estate were more miserable than the condition of brute beasts But because it may seeme very much to the worldly minded man who respecteth nothing but temporall things to thinke that he must be so liberall toward his Minister as to prouide him all things that he hath neede of although the children of God which are alreadie called and haue tasted how sweete the Lord hath beene to them by the Ministers meanes whom the Lord hath vsed as an instrument to bring them home will not thinke it much to do their dutie that very liberally in prouiding for their Pastor you shall vnderstand in what sort you ought to prouide for him First you must see that he hath sufficient for to finde himselfe and his familie necessarie foode and apparell for their bodies Secondly you must giue him wherewith to keepe hospitalitie that hee may be able honestly and decently to entertaine strangers which come vnto him to aske his counsell in matters of conscience concerning their faith and saluation Thirdly you must prouide him bookes for his studie and all such as may enrich his knowledge whereby he may the better hee able to answere and helpe all their doubts which come to him Thus must you prouide for him that he may not be troubled with any cares that may with draw him or hinder him in doing of his dutie And whereas the Apostle saith make him partaker of all your goods it is nothing lesse meant than that your goods should be at his pleasure or that you should make him abound in superfluitie wherewith he should be filled vntill he burst as they say there is no such thing but to prouide for him for those causes aforesaid Heere may they aske a question whether they ought to pay tithe vnto such Ministers as bewicked liuers because we haue spoken onely of the dutie which they owe vnto the true Ministers and faithfull labourers in the Lords busines You shall therefore vnderstand though he be a wicked liuer if he teach true doctrin hold nothing back from him but let him haue his dutie that if it shall please the Lord to conuert him from his wickednes hee may loue you the more dearely and haue the more care ouer you but if hee teach false doctrine not the word of God purely but his owne braines yet because you haue a conscience of disturbing the common weale and seeke rather peace than trouble let him haue his dutie that your diligēce in doing your duty may moue him to a more care of his or else if the Lord doth not giue him that grace yet thereby shall you leaue a testimonie in his conscience to his condemnation Moreouer where any such
that our sinnes shall not be laid to our charge This the Philosophers and wise men could neuer see by the light of nature because it is a mysterie of mysteries vndoubtedly to be perswaded that for Christ his sake wee shall appeare righteous before God his iudgement seate as though wee neuer had sinned but had fulfilled the whole law of God For wee are imputed righteous as Christ was an imputed sinner and as we hope for the ioyes of heauen euen as wee had committed all the righteousnesse which Christ alone did so hee did beare the paines of hell euen as hee had commited all the sinnes which we alone did commit Besides he must be our holinesse that is our flesh must be so crucified in his flesh and his holinesse must so be communicated vnto vs as of prophane worshippers wee may become truly religious of blasphemers of the name of God pure vsers of the name of God of breakers of the Sabbath obseruers of the Sabbath of carelesse gouernours carefull gouernours of disobedient obedient of cruell meeke of vnchast chast persons of vnrighteous righteous persons of euill speakers couerers of the infirmities of others of such as haue let their thoughts runne vncontrolled carefull watchers euen ouer our least affections The want of the knowledge hereof is punished by the diuelish vermine of the Familie of loue They say Christ in them is their new birth we say new birth is wrought in vs by the Spirit of Christ ingraffing vs into Christ they say the worke of sanctification is perfit in this life wee say it is begun here and continued but ended in the life to come For as our wisedome is not perfit in this world vnlesse it bee by imputation of Christ his wisedome but still groweth by degrees and we are not perfit at the first in faith couering the imputation of Christ his righteousnes vnto vs and we grow from faith to faith so our wisedome is not here so perfit when wee are renewed but stained with many blemishes And as wee see in the naturall birth children are not at the first old men but from infaÌ„cie they grow to childhood from childhood to their nonage from nonage to perfit age and old age euen so in the spirtuall birth we grow from strength to strength from measure to measure vntill wee come to perfection Our wisedom is often captiuated our faith is often weake our righteousnes is often defiled our holinesse is often corrupted Now as in the crosse of Christ our sins are discharged as in the fulnes of Christ we haue wisedomeas in his resurrection we haue righteousnes and by the working of his Spirit he communicateth to vs his holinesse so also in his comming againe we sted fastly looke for the fulnes of our redemptioÌ„ in him who was borne for vs who liued for vs who died for vs who rose for vs who ascended for vs who liueth in vs who will come againe to redeeme vs deliuering our soules from sinne from griefe and reproch our bodies from sicknes paine and trouble wiping away all teares from our eyes and setting vs free from death miserie and corruption for whom wee all crie in our afflictions Come Lord Iesus who shalt change our vile bodies and make them like to thy glorious bodie at such time looking for the accomplishment hereof as hee shall come from heauen with his Angels to gather together the elect and the reprobates the one to receiue the sentence of saluation the other to receiue sentence of condemnation Wee are now new creatures by faith in Christ by hope of our redemption through him but we shall bee so in effect we are here renewed in righteousnes in holinesse in wisedome but in part yet we haue remnants of sinne as they that neither through the grace of God sinne to death neither by reason of our owne corruption are altogether free from sinne And therefore we had neede to looke for Christ to come a Redeemer who will cleane rid vs from our pride who will rid vs from our vnthankfulnes from our vnbeliefe and from whatsoeuer thing may hinder the glory of God or our saluation who will rid vs from all sicknes pouertie sorenes and calamity in our bodies that what freedome we now hold by faith we shall then haue in fruition and most absolute possession which when it draweth neere must cause vs to lift vp our heads and reioyce Being thus made new by faith in Christ we must not stay but testifie this faith to others by effects in becomming no more like vnto the world but putting on a new couersation after the likenes of him that hath so called vs. It is to no ende to say thou art a Christian if thou art not there with all a new creature as the Apostle proueth 2. Cor. 5. 27. These effects are partly in the soule and partly in the body in the soule we must be renewed in our vnderstanding in our memories and in our affections As our vnderstanding sometime hath beene darkened concerning the things of Iesus Christ so from hence forth we must couet to vnderstand nothing more than Christ Iesus and him crucifieâ—â—â— as our memories haue bin as fresh in retaining as our vnderstandings in receiuing earthly things so now forgetting the things of this life we must chiefly remeÌ„ber those things which perish not with memorie but are heauenly spirituall and eternall as wee were wont to loue hate like and mislike for our selues now wee must loue and hate like and mislike for the glorie of God Wee are therefore to pray that the Lord would frame in vs new hearts that as wee haue beene carnally minded wee may bee spiritually minded and as we must haue new hearts so also must we labour for new affections Our loue as I said which was mingled with self-selfe-loue must bee taken vp for the Lord his behoofe our anger which was in the defence of our owne cause must now bee bestowed in the maintenance of God his glorie and what power soeuer is within vs it must bee spent on the Lord his behalfe And yet we must goe further in this worke of regeneration offering to the Lord our bodies as we haue offered our soules that as we haue giuen our members seruants to vncleannes and to iniquitie so now wee giue our members seruants vnto righteousnes in holinesse from hence-foorth hauing new eyes new eares new tongues new hands and new feete Our eyes haue sometimes lusted after popish pompe they haue beene rauished with a delight in the creatures of God but carnally and without all glorie to God they haue bin haughtie ful of pride fraught with disdaine nourishers of vncleannes the wickets of death vnto our soules and carried away with the couetous desire of worldly things now they must be renewed not in substance but in their duties whatsoeuer wee behold with them we must make them teachers of the soule thereby and all things seeming beautifull to the eyes in this life where the creatures are
their finall destruction Thus did the Lord deale with them at Ierusalem and thus shall the Lord doe from generation to generation For his word after this sort shall goe from one nation to another people till the Gospell of the kingdome hath beene preached through all the world and then shall the end come Then wee see that the contempt of the word bringeth destruction to cities and nations Vers. 90. Thy trueth is from generation to generation thou hast laid the foundation of the earth and it abideth THe earth as the Philosophers thinke standeth in the middest of the firmament and as the Scriptures teach vs the waters are aboue the earth so that to reason the earth seemeth to be very fickle and readie to fall albeit to our sense nothing seemeth so stedfast How commeth it to passe then that the earth falleth not or is not couered with water but because of the word wherein God hath commaunded it so to be as in the beginning hee made it by the word The Lord gaue bounds to the Sea the which it should not passe and those bounds it kept two thousand yeeres then by the word of the Lord it ouerflowed the earth but after that it hath to this day continued within his bankes because God hath so appointed it And if these be so sure by the word of the Lord the word must needs be sure and stedfast wherein God hath promised that he wil haue his Church to the end The like reason Ieremie vseth chap. 31. and 35. 36. 37. So long as the Sun and the Moone continue in heauen so long will I haue my Church vpon the earth though the wicked rage against it This must stay and comfort vs when these thoughts assault vs Oh if the word should be taken from this place where then should it rest If this King or Queene should dye where should the word become then This must assure vs I say that the Lord will prouide for his Church so that the word may continue amongst them so long as his couenant of the night and the day abideth Vers. 91. They continue euen to this day by thine ordinances for all are thy seruants THese are deputed of God to be his seruants and this answereth an objection Obiect These things are chaungeable Answ This in that they are so it is to seâ—â—e Gods iudgements for the saluation of the good and the confusion of his enemies The Sunne is certaine and yet for the glorious victorie of Gods people vnder Ioshua it stood still So did it turne back for Ezechias The waters also were his seruants to take vengeance on his enemies at the flood so likewise the red Sea saued Gods children and destroyed his foes Then when these creatures keepe not their course it is the worke of God for the good of his people and the hurt of his enemies Much more are the ordinarie workes his seruants as moderate raine drie weather c Leuit 25. for to restifie his fauour to his children as immoderate drought for the hurt of his foes So discord â—amine plague warre c all these waite on GOD to serue him when he will punish any people as peace loue plentie health strength c. are to the comfort of his people All are his Seruants All the creatures round about are readie to serue him at his will from the Angels in heauen to the wormes in the earth therefore hee is called the Lord of Hosts they are not ordered by nature fortune or such like but by Gods prouidence example Psal. 107. If we were perswaded of this then should we be seared if our hearts were not right with God and we should be comforted when our hearts were right before him knowing that these serue to testifie his loue to them that feare him and to testifie his wrath where he is displeased This must driue vs from second causes to looke to GOD If God be with us who shall be against us If wee were perswaded that they shall all beare witnesse with vs or against vs then would we be fearfull and desirous to be reconciled to God for he hath giuen these creatures to vs no otherwise to vse then that wee may be in CHRIST for if we be not then must we giue account for them but if we be recoÌ„ciled to GOD then haue we a speciall comfort that nothing shall burt vs and when they might seeme to hurt they shall helpe vs our enemies shall be our friends and the stones shall be at league with vs and nothing shall separate vs from the loue of God Fire shall burne vs easily and water shall easily drowne vs for though Tyrants abuse these for a time yet they are Gods seruants and they groane with vs for our redemption Doe all creatures groane and shall we be secure Doe they their seruice and shall not wee doe our duties Then most grieuous shall our condemnation be ¶ Vers 92. Except thy Lawes had bene my delight I had euen now perished in mine â—â—â—â—â—ction IT seemeth by many verses in this Psalme that Dauid was much afflicted for his life was in his hand his soule cleaued vnto the dust hee was sore troubled and had it not beene for comfort out of Gods Word doubtlesse hee had perished in his trouble This verse I may call A perfume against a Plague the sicke in â—â—â—â—â—â—â—â— the afflicted mans consolation and a blessed Triumph in and ouer all troubles In which note 1. That Dauid was afflicted 2. that hee was readie to perish in his affliction 3. the remedie against his affliction namely Gods Lawe 4. the application of that remedie it was his delight 1. Dauid was afflicted hee was the beloued of the Lorde one of his worthiest Captanes wee reade of in the Bible and indeede a man after Gods owne heart yet the Cup nay the bitter cup of affliction could not passe away from him but because he was made strong enough to beare this mingled drinke and surely all mens braines beare not wine alike therefore did hee drinke vp many a full drâ—ught We ought to thinke of Dauids troubles and to esteeme it as an argument of Gods great fauour towards vs if to the great carowses which we take of Gods blessings it shall please him to adde a purging potion of affliction There is no true sonne but since follie is bound vp by nature in his heart the rod of correction must be laid vpon him From Adam to Christ in whom we all are all haue beene partakers of affliction It was Dauids iudgement In the sweate of thy face shalt thou eate thy breade it was a part of Christs consecration by affliction hee was made the high Priest of our saluation Exulerat Christus comites nos exulis huius Essedecet cuius nos quoque membra sumits Our head Christ here an exile was We members must this exile trace But why doth God thus visite his dearest and most dutifull seruants Answ. I to shewe how he hateth sinne when he
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
is it to giue vs his truth to enrich vs with his Gospell and to blesse vs with such abundance of temporall things Oh that this were knowne of vs oh that euery man would say Oh Lord what am I that thou shouldest shewe mee such mercie to giue mee the enioying of thy word and Gospell more than any other and giuing it to mee makest me to vnderstand it aboue many oh what am I that thou shouldest offer to mee this goodnesse I was borne and conceaued in sinne I haue multiplied and enlarged my corruptions both before since my calling my vnthankfulnes is great my vnworthines therefore greater and yet thou hast not ceased to preferre me in mercies before many If we consider the fearefull iudgements of God in consuming all hypocrites who will not say that many haue beene called and few chosen When we shall see I say in the day of the Lord his seuere iudgements to tread downe these hypocrites and cause them to goe from his presence to hell oh how wil we esteeme that we are in Christ and say Oh how loue I thy law For I see thy iudgements are equall and thou dealest not with me in iustice but in mercie not in anger but in loue not in wrath but in pittie therfore they couenant is sweete because I haue deserued thy iudgements and thou hast spared me Vers. 120. My flesh trembleth for feare of thee and I am afraide of thy iudgements HEre may seeme at the first to be some contrarietie betweene feare and loue sith loue causeth not but casteth out feare For he had saide in the verse going before that hee loued the testimonies of the Lord and here he saith that his flesh trembled for feare Wherefore at the first sight here is some shew of contrariety but indeed there is none For he saith My flesh trembleth c. whereby he sheweth that as he loued the law of God in his inward man and with his part regenerate so it is the outward and olde man and the part vnrenued which is full of corruption that did feare So that as hee had Gods spirit to renue his minde hee had this witnesse in him that he did loue the promises of God but because his flesh rebelleth against the Spirit and hee found many corruptions of nature remaining in him and threatning him that after hee was like to fall againe if the Lord yea but a little should leaue him he saith I am afraid least for my vnthankfulnes and vnworthie refusing of thy mercie thou shouldest leaue me to my selfe and so shouldest make a way to thy iudgements Thus there is an harmonie in the Prophet for because as the flesh hath a trembling feare so the spirit reioyceth Thus as wee haue often heard Gods children finde to their comfort in themselues faith in Gods promises and a delight in his word sometime they are grieued for the absence of this sweetnes of faith in the same For as the presence of Gods spirit bringeth ioy so the absence thereof feare as faith breedeth a loue of Gods promises so infidelitie maketh vs afraid of his iudgements Although Noah had great cause to loue the promises of God for his wonderfull deliuerance so he had great cause to feare himselfe that he might haue fallen afterward Lot also hauing good cause to beleeue and embrace the couenant of God for his safegard had iust occasion also to haue suspected himselfe that he was subiect to falling It is said Prou. 28. 14. Blessed is the man that feareth alwaies but hee that hardeneth his heart shall fall into euill For where feare is not there is securitie securitie breedeth hardnesse of heart and hardnes of heart bringeth Gods wrath Wherfore the Apostle writing to the Philippians shewing that God worketh in vs both the will and the deede of doing good least hereby they should draw to themselues security addeth that they must fill the course of their saluation in feare and trembling For if wee doe only well by Gods grace working in vs wee are much to feare the absence of it Wherefore wee see how the man of God did iustly feare his part vnregenerate This feare of Gods children differeth much from the feare of the wicked for it bringeth vs to the Lord and driueth vs not from the Lord it helpeth and hindreth not our prayers it hurteth not but furthereth our duties For it maketh vs to feare least wee should lose Gods grace it causeth vs to waite more and more to haue it and hauing it moueth vs by prayer to continue it When Noah had Gods fauour he feared and being warned of God as Heb 11. 7. of the things which were as yet not seene moued with reuerence prepared the Arke c So Habacuk hearing of the iudgement of God which should fall vpon the faithfull by the Chaldeans saith Hâ—b 3. 16. My bellie trembled my lips shooke at the voyce rottennes entred into my bones and I trembled in my selfe Paul said he preached with feare and trembling Thus wee see how the good Saints of God did feare because they knewe that if the Lord should enter into iudgement with vs no flesh should be saued and that there was nothing in them but of mercie and therefore they acknowledge their weaknes vnworthinesse and wretchednesse Wee see also that Gods children haue diuers affects according to their diuers estates and though sometimes they are quickened through faith other times they are most ready to sinne if they doe not sinne No maruell then though the children of God feare when they see that God restraineth their will the greater their feelings are yet are they mixed with a reuerent feare of Gods maiestie and sight of their own corruptioÌ„s least they should not abide his glorie and least they should not continue in their good things We see moreouer that this feare humbled Noah that the Prophets Apostles spake in feare which the Lord gaue vnto them either to prepare them to some grace which they should receiue or else more zealously to keepe some grace which already they haue receiued And where it might be obiected that loue casteth out feare wee must vnderstand of that seruile and excessiue feare which driueth vs away from God And seeing though wee feele Gods loue by faith wee will feare then much more had we neede so to doe when by infidelitie wee feele not this loue So wee must haue both feare to prepare vs to grace and wee must haue loue to continue vs in this grace And surely onely they with whom this thing hath been familiar doe knowe how loue and feare doe dwell together For as blessed experiencâ— hath taught some that by this feare they haue attained to speciall graces and continued in them by the same so also by wofull experience some haue found that for want â—f this they either haue not tâ—sted of the grace of God or else not continued in the same PORTION 15. AYN. Vers. 1â—1 I haue executed iudgement and iustice
leaue me not to mine oppressors THe Prophet goeth on praying for the increase and continuance of Gods fauour vsing two arguments the first by shewing his afflictions which hee suffered the seconde by declaring his affection to the word whereunto is added a reason drawne from the nature of GOD that it is his time to helpe in affliction His generall desire then is to haue a further loue of Gods word to this end hee sheweth his miseries and afflictions and with what affection hee longed for helpe trusting that God would now come to doe right His prayer is that the Lord would not suffer him to bee ouercome with ouer-much afflictions but that as it is Psal. 125. 3. that the rod of the wicked shall not rest on the lot of the righteous least the righteous put their hands vnto wickednesse and that the hands of the oppressors should not preuaile God then giueth vs this libertie that wee may pray against our and his enemies but wee must withall consider these two reasons I haue executed As if the Prophet said Thou hast promised to helpe all them that hold causes and maintaine them well through thy grace I haue vsed a good cause well performe therefore oh Lord thy promise in me So the Prophet prayeth Psal. 41. Heare me when I call O God of my righteousnesse c. where hee sheweth that as God doth promise to helpe in afflictions so he requireth of our parts that wee should suffer as weldoers and as doing well in a good cause as if hee had expressed his minde in these words O God the cause which I maintaine is iust and I haue maintained it well let them fall then that haue an ill cause against me who hauing so righteous a cause As we haue to learne that we shall not be without oppressors if we doe well so must we learne how to behaue our selues therein It seemeth monstrous to some that we should by weldoing purchase such enemies as if when ye do well ye suffer wrong and take it patiently this is acceptable to God 1. Pet. 3. 13. Who is it that will harme you if you follow that which is good Yet it is a thing in the secret iudgement of God either to the triall of the faith of his children or the fulfilling of the sins of the wicked Who would thinke a man should haue enemies but by desert True it is if the world were aright but because wee liue in such a world wherein Christ himselfe executing iudgemēt and righteousnes did suffer because it hated him much more must we looke for it as Christ himselfe hath also fore warned because the seruant must not be aboue his maister and because we labour and cease not to hinder the kingdome of Sathan hee enarmeth the world with hatred against vs also We must not think that we can be here quiet For although we be sometimes troubled because we haue not done somewhat which we ought yet often we must be oppressed as righteous doers although not so as our enemies finally shall preuaile against vs. We see the Prophet desireth God to be the patrone of a righteous cause and of a righteous cause rightly handled we must then if we will assure our selues of Gods protection first consider if our cause be iust and hauing such a cause whether we haue rightly dealt in it Let vs therefore when we are oppressed search our cause if we feele that our conscience be guiltie then no maruell though wee suffer because the Lord correcteth either our euill cause or our ill handling of a good cause Wee must see that in the equitie of our request our cause be iust and true and being good that our dealing therein bee also iust and right Let vs see this now in particulars Our Sauiour Christ saith he came to put dissension betweene the father and the sonne the mother and the daughter and that the father in law should bee against his son in law and the sonne in law against his father in law True it is if it be for the Gospels sake and we withall haue done our duties and obedience which nature our callings require that we be hated yet must we not be dismaied although we haue the enemies of our own familie of them which by nature are ioyned to vs we are not to be discouraged if it be righteousnes which we must maintaine and vnrighteousnes which they maintaine if thē our cause being good we vse all obedience loue and dutie and yet be grieued we must recouer our selues with that which Christ hath said but if our cause bee ill or being right wee shewed not our selues humble and dutifull in the defence of it then we haue deserued iustly to be euill entreated of them If wee shall obserue this to happen either among Magistrates to their subiects or Landlords to their tenants or any other gouernours to their inferiours when they shall deale ill with vs in debts fines and exactions we must consider that if we haue done righteously we haue the libertie to comfort our soules in prayer Lord I haue done the part of a faithfull subiect or the dutie of a good tenant Lord helpe me against this man which oppresseth me wrongfully But if we haue discouraged their hearts either simply by ill doing or in a good thing by ill dealing we must know that the Lord by them doth take some good thing from vs who from them did take some good duties We must see then whether we haue done our duties in loue or not this will keepe vs from fuming and will make vs rest in prayer The ignorance of this doctrine maketh vs fret and fume who neuer consider whether our cause be good or whether in a good cause wee haue vsed good dealing or no. If Gods children looke thus into their consciences it will humble them as surely I did not well to him God suffereth him to doe the like to me againe and meateth out vnto mee the like measure with mine owne meat-yeard Where wee must learne that Gods children neuer deale so earnestly with their enemies as with their God And as this holdeth in superiours so must wee marke this doctrine in all troubles with our inferiours or equals Now if our seruants or our children doe not deale dutifully with vs we must enter into our selues on this sort Lord I haue brought vp these sonnes or seruants in thy nurture and feare I haue instructed them and prayed for them I haue vsed all meanes wherby I might bring them to good yet for all this they deale ill with me and in this case wee must knowe that God wil heare our prayers But if we haue not done our parts in cloathing feeding or teaching them or in praying for them it is the iudgement of God in that we haue not done the dutie of godly parents Christian householders in making them the children of God and seruants of the Lord neither can we say Lord release me in this case
Wherefore Iob said chap. 31. 13. that if hee did contemne the iudgement of his seruant or of his maide when they did thinke them selues euill entreated by him What shall I doe when God standeth vp and when he shall visite me what shall I answere He that made me in the wombe hath he not made him hath he not alone fashioned vs in the wombe Vers. 122. Answere for thy seruant in that which is good and let not the proude oppresse mee ANswere that is be suretie for me So though his cause was good yet he thought himselfe not so wise as to answere his enemies nor so strong as to preuaile against them in that which is good hee knewe that God would not take his part in any euill cause which must make vs if wee looke for God to be our helpe to prouide that our cause bee good His minde then is if my cause Lord were euill I durst not craue thy helpe but it is good therefore speake for me We therefore if our cause be ill are rather to craue of God to haue our sinne pardoned because the righteous God is not a defender of an vnrighteous cause Againe though our cause be good wee must not therefore thinke that wee our selues can answere it because the man of God saith portion 20. 2. Pleade my cause and deliuer me that is Lord put an answere into my mouth take my cause into thine owne hand mine enemies are too wise and strong for me Thus the Saints of God hauing good causes would not trust in them What is then the cause why oftentimes in good causes wee preuaile no more euen because wee would shoulder them out with our own strength say not Lord put wisedome into my mouth Lord put a weapon into my hand Then our good causes must neuer be seuered from our God for otherwise wee shall neuer haue good issue of them So we must beware that wee make not God a reuenger of our affections but pray that wee may bee harnessed with a righteous cause and with a right handling of it from God True it is then that in trouble we may pray not to be ouercome yet wee see the man of God confessed how hee behaued himselfe well in affliction and as by the fire the gold is both tried good and purged from the drosse so the Lord prooued in him the gold of his graces and scoured him from corrupt affections he scoured him from the loue of this world to stirre vp in him the loue of the world to come he scoured him from the workes of the flesh and quickened in him the workes of the Spirit he stirred vp his gifts to serue Gods glorie and scoured him from the loue of himselfe So by his fatherly chastisements the Lord quickeneth vs in good things and deliuereth vs from euil So we haue heard also how in our defence we must pray for Gods graces because for want of wisedome and patience we cannot answere our owne cause For as in our suites at law we get pleaders and Proctors to speake for vs so we must know that in the court of heauen we cannot pleade for our selues but must open our suites to Christ which must pleade it for vs. Now in that he saith Let not the proud oppresse me he noteth that they were such as did flatter themselues for graces receiued as though they should bee controllers vnto him No maruell then though we reproch men when we reproch Gods mercie maiestie We may learne here that wee can neuer deale mercifully with men which will not deale mercifully with our selues For our sinnes must humble vs before God before wee will be humbled with man otherwise we shall grow so proude that we shall not be farre from oppression Vers. 123. Mine eyes haue failed in waiting for thy saluation and for thy iust promise HEre is a further thing that the man of God requireth not looking to be helped at the first brunt but neuer to leaue off his suite vnto the very failing of his eyes according to that of the Apostle 1. Pet. 3. 10. If any man long after life c. 11. Let him eschew euill and do good let him seeke peace and follow after it So this man of God had long endured trouble which many will be content happilie to sustaine for a while but if it be any thing long they fall from iudgement and iustice Wee must not thinke then to deale ill with them that deale ill with vs neither must we deale well but for a time because wee must perseuere For when we slip too much we neuer shewe that we did truly execute iudgement and iustice If the man of God here so resisted the diuell and wicked men which are as the instruments of Sathan breathing for our destruction we must also fight against them after his example although his soule fainted his eyes failed his flesh parched his naturall powers melted This we may also see how the Saints of God mourned in their prayer Away then with this common saying which proceedes from inconstancie I haue borne iniuries long I haue taken much at his hand and put vp many wrongs should I suffer him still to abuse mee and let my selfe be vndone Surely euen to the failing of our eyes the Prophet sheweth vs wee must maintaine a good cause and seeing the Lord hath the issues of all things in his hand and helpeth desperate cases he will vndoubtedly helpe vs if we leaue not our case Then we see though he had deuoured many euils yet he executed iudgement and iustice so we must swallow vp many iniuries and yet neither depart from the Lord nor cease from our cause And though we would crie in our prayers to be heard to the clowdes and send foorth lowde shrikes though wee would roare as a cannon gunne yet what is it that seasoneth our prayers euen the mourning of our hearts the failing of our eyes and when we pray with vnspeakeable sighes which cannot be expressed For they be not lowde eloquent and well set prayers which are acceptable to the Lord but our staying our selues on the Lord and our continuing in well doing and our maintaining of a good cause to the vtmost so that a man might sooner pull the eyes out of our heads and the heart out of our bodies and bereaue vs of our liues than make vs leaue righteousnes and though troubles shall come we will still follow our cause to the failing of our eyes fainting of our hearts and melting of our powers Herein then appeared the true vertue of the faith of this man of God because whilest no wickednesse is offered many will doe well but after often triall with iniuries they execute neither iudgement nor iustice so that where this faith wanteth there is no true loue of iudgement and iustice besides heere we are to marke that that is a true prayer which commeth from the true feeling and deepe sense of his heart and without this well set
can walke in the loue of God and obedience of his will doubtlesse this is a speciall grace of God In this sense the Prophet prayed on this sort Therefore haue I doubled my prayer because I see so little helpe among men I cannot see any good example to edifie me Lord helpe me It is time for thee O Lord to worke for men haue destroyed thy law We see then how well this dependeth on that which goeth before For in the beginning of this Portion he prayed that he might not be oppressed of his enemies now he prayeth that his enemies might be suppressed At the first sight this would seeme not to be a charitable kind of dealing to pray against enemies because loue requireth that we should pray for our enemies how then doth this agree with the rule of loue or shall we thinke that the man of God did any thing here against the law of charitie We haue shewed that the children of God were neuer inkindled with wrath for their owne cause but for the breach of the law of God so this man of God had no respect of himself but of Gods law his cause was good his persecutors cause was euill he hurt them not but laboured by all meanes to ouercome them with good he did not for a while but continued long in it he was not wearie of his wel doing but went forward euen to the very failing of his eies yea his eies as he saith in the last verse of Port. 7. gush out with teares because their sins were so great he sought peace ensued it and yet he saw no amendment but that they were worse and worse wherefore seeing their sinne was past recouerie and that there was no ordinarie help on earth he prayeth God to deale with them from heauen Neither doth he pray here for their confusion and vtter perdition as some may falsely thinke but rather sheweth that it is now time that the Lord should vse some chastisement that they may know that there was a God and that they had broken the lawes of God that they might come to a sight and feeling of their sins that they might be punished if it were so the wil of God to their conuersion or at the least that they might be no more a plague to the world and a reproch to the word When our affections are mingled with our cause we are to suspect our selues but otherwise when we haue a good cause and see that we haue perseuered in executing iudgement and iustice and yet the iniquitie of our aduersaries laieth it selfe so open that it groweth desperate then we may desire the Lord to take his cause into his owne hand And here we are to obserue the Prophet saith They haue c. where he noteth not any particular person nor maketh mention of the destruction of any singular man but vseth a generall rule wherefore for our instruction these rules are more diligently to be obserued First we are to looke that our cause be good and our aduersaries cause be euill Secondly that we be not incensed with anger because we are contemned but because Gods word is despised that is that the cause why we pray against them be Gods and not ours Thirdly that we keep our selues in well doing and thereby heape coales of fire vpon their head that we beare them euen to the breaking of our backes Fourthly then when we haue vsed curteous admonitions and by the ministerie of the word or Magistracie if the matter so require and may be obtained haue sought to turne them Fiftly when we haue prayed for their amendment and wept for their sinnes and yet all these things will not serue we may say as in a last refuge Lord take the rod into thine hand spare them not alwaies prouiding this that we pray not against any particular person but leaue them to Gods secret iudgement Thus we see here is no breach of charitie But now adaies we may hereby see men reuenge rather their owne affections than defend Gods glorie Wherefore when we haue prayed ill against them for whom we neuer prayed for good I say to them tremble and feare for this is not the zeale of Eliah this is not the zeale of Dauid it is a zeale of the flesh and not of the spirit it will worke their singular woe vnlesse they repent It is time That man of God here teacheth Gods children that when Gods law is destroyed it is time for the Lord to wake This euery man may confesse but blessed are they that can say in a good conscience I haue liued iustly I haue vsed no ill against mine enemies I haue prayed for them I haue deuoured many iniuries at their hands I neuer reuenged Secondly we are here to learne that when the law of God is once brought into contempt whether it be in a nation in a countrie in a citie or particular person let that nation countrie citie or particular person know that the wrath of God is not farre off either to their amendment or to their further and more speedie destruction If we goe through the doctrine of the Prophets we shall see this to be true As first we may see in the first second third sixt seuenth and eight of Esay the Prophet of God threatneth the Israelites that because they came to worship of a custome but lay still in their sinnes because they were rebellious giuen to pleasure and contemners of the word they should be led captiue of the Assyrians and denounceth many plagues against them which all came to passe in the daies of Ahaz they were carried away captiue and were no more a people of seuentie yeares after as may appeare Esay 6. And although Gods children haue their infirmities and euen they which are Gods children by calling may fall into grosse sinnes yet because there is in them no general falling from honestie but they haue in them a special care and feare of Gods word so that they loue nothing more they feare and tremble at nothing more than at it though it may be in the meane time they fall into sinne yet they will not fall from sinne to sinne surely the Lord will in time draw them out of their sins and spare them from the common destruction as he did here Dauid who though not this generall contempt of the word yet some sinne he had This is then in the children of God truely called that although sometime more carnall than spirituall and slide into many wants and infirmities yet they fall not from one sinne to another sinne but they tremble being rebuked by the word they esteeme reuerently of the prayers of the faithfull they thinke highly of the Sacraments vsed in the congregation are obedient to all discipline of the Church in these there is great hope that they shall be reclaimed from sinne and exempted from the punishment of the same But when we ioyne sinne with sinne and draw sinne
is too much no paine seemeth too great for the thing which wee loue we set a great price on things which are loued So then if we make our loue of the word and make our price on it we shall thinke no paines sufficient no trauell enough to attaine vnto it and on the contrary if our loue be little and small to the word we shall finde it to be the cause why we set so little a price on it For if our loue be in any measure it will draw on our affections but when we haue lost our loue no maruel though we haue so barren feelings If then we will haue any true triall of our loue let vs see if with the man of God we can open our mouth and pant Now if we thinke that in others it is reproueable that they haue lost their former heate and broken their first loue and we see the holy Ghost reprehendeth the Nicolaitans and that they be fault worthie who neither be hotte nor colde whom the Lord protesteth to spue out of his mouth as hee threatneth the Laodiceans and shall we thinke the selfe same things not too reproueable or blame worthie in our selues Wherfore when we feele such coldnes in affection such luke-warmenes in loue we must earnestly striue labour in praier against them For where there is no feruencie there is no loue in truth and if we doe any thing drowsily it is an argument our loue is cooled and we are to suspect the deadnes dulnes of our affections So that this may be the briefe sense of the man of God Because I desired to haue my loue satisfied I panted If we looke into that heauenly and spirituall Song of Salomon wherin is set downe both the pure loue of Christ to his Church and the ardent affection of the Church to Christ her spouse we shall be ashamed of the want of our affections the want whereof doth breed the want of loue Vers. 132. Looke vpon me and be mercifull vnto me as thou vsest to do vnto those that loue thy name HEre the man of God continueth to shew his loue in that nothing can satisfie him in making his petitions saying O Lord regard me looke vpon me thy seruant not according to thy iustice but in dealing mercifully with thy seruant We are peraduenture accustomed to this prayer and we sometime happily haue this affection yet we do it not with the Prophet to the panting of our hearts or opening of our mouthes We desire the Lord to be good and mercifull to vs because we are in some miserie and distresse not that we haue any desire to see the glorie of God aduanced in the accomplishment of his promises Let vs see then whether we haue this affection of the Prophet in vs or no. Why doe we pray for fauour and mercy at the hand of God because of his promise This is something but we ought to doe it because we loue the word If our prayers as we haue said before could pierce the skies with their shrilnesse if they were so eloquent as all men were delighted with them yet they finde no grace nor fauour before the throne of God vnlesse they being grounded on the promises of God grow from a loue of his word Thus we see how first he proued his loue to the word in that he opened his mouth and panted and after he desireth that his loue might be satisfied We must first see this in iudgement and after be ashamed of our selues Wee maruell why we go on in loue and affection so little why we pray so much and obtaine so little we thinke we perswade our selues to haue asked much of the Lord yea but not aright For we must so craue of the Lord to looke vpon vs that if he should looke from vs we should hold our selues to be most miserable The yoong Rauens craue of the Lord wheÌ„ they are hungrie the Lyons yell and roare for foode and both the croking of the Rauens and yelling of the Lyons is satisfied with meate If the Lord so dealeth with these which are more inferiour creatures than man much more wilâ— he do it to vs if we with like affection shall craue it If the Lord then looke not on vs and be mercifull vnto vs we are gone and then we are to shew our longing to his mercie and to ease our hearts with prayer according to the example prescribed vnto vs of the Prophet When then we haue griefes we languish away with them and martyr our selues we bite vpon the hard bridle but here we must haue our remedie euen by laying our selues open in God his bosome we are not to pine and consume away with them but to laie them downe in the lap of the Lord. Why doe so fewe good motions come vnto vs or when they come why fleet they so soone away euen because we cherish them not nor giue them good entertainment because we chaunge not our motions into prayer but put them to silence and smother them by other rouing cogitations And be mercifull vnto me We see the man of God still desireth mercy This is all that he esteemeth of this is the thing which we must alwaies couet and coueting this we may leaue all other things according to Gods pleasure As to them that loue thy name c. It might seeme that hee had merited and by desert might haue challenged the graunt of his prayer but he still cried for mercie and craues nothing of merites We see then the papists are carnall hauing proud spirits for although the Prophet had executed iudgement iustice he sueth for mercy He desireth the Lord to renew his graces in him that he might also renew his mercy towards him This doctrine is manifest in the second commandement where the Lord saith I wil haue mercie vpon thousands of them that loue mâ— and keepe my commandements Marke he saith not that he wil reward them that are truly zealous in the worshipping of him but he saith that he will shâ—w mercy vâ—to them For it is both the mercie of God that we haue grace to doe the will of God in our first beginnings it is the mercie of God that we haue grace to continue in doing his will in our after proceedings This is a comfortable doctrine when we remember that the rarest and dearest seruants of God did renue the mercies of the Lord towards theÌ„ by crauing that his graces might be renued in them Mercie it is that moueth God to begin any grace in vs it is mercie to continue vs in grace it is mercie that he crowneth his gifts in vs. When the Lord then will bestow any mercifull thing vpon vs hee preuenteth vs by bestowing also some grace vpon vs. For if we respect our selues we are so far from any right challenging of any new grace or mercie to be giuen vs that we are most worthie to be depriued of the old graces alreadie receiued As thou
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
blood yet by the holy practises of good workes we easily discerne the same Now for want of this we may see the great iudgement of God in suffering the Papists heretikes familie of loue to spoile vs of this peace of conscience by teaching their false opinions of iustification by workes Which thing seeing they hold the rather with seeing the cold profession of worldly Protestants it must needs humble vs. For thus reason they that are vnstable in the truth Surely their profession is not according to the truth it is so barren of good works and they maintaine not the true doctrine whose liues are so contrary to their professions Woe be to them by whom these offences do iustly come and woe be to them that take such offences and that shut wilfully their eyes and will not see the truth Howbeit we are to profit hereby and to trauell in a greater care of good workes whereby we may stop these blasphemous mouthes of the aduersaries Vers. 167. My soule hath kept thy testimonies for I loue them exceedingly HEre he confirmeth the same doctrine which he vsed before for in saying my soule hath kept thy testimonies is all one as if he should haue said I haue looked or waited on thy saluation For as we often obserued the man of God meaneth the couenant which engendreth faith as the records and testimonials of Gods fauour towards vs. So that the effect of these words is thus much I haue an entire care in sinceritie of faith to encrease the blessed witnesses of thy loue toward me It is an vsuall phrase among the Hebrues when they would expresse their vehement affection to any thing to say My soule as Psal. 103. 1. and 104. 1. My soule praise thou the Lord and Luk. 1. My soule doth magnifie the Lord. So that here the Prophet doth not only outwardly coÌ„mend the law but saith that he hath sworne and will performe the keeping of God his testimonies With the heart saith the Apostle we beleeue shewing that the heart is the proper place of faith and not the braine and that we must as wel be touched in affection as in outward bettering of our iudgement They must be vehement passions of the minde wherewith we must let the testimonies of God sinke down into the depth of our hearts Wherefore we are here to learne that our ouer profession of the Gospell will not acquite vs before God his iudgement seate For I loue them exceedingly that is They are not of small value with me I loue them entirely because they are things most precious vnto me This is the high dignitie estimation which we owe and should performe to the sweet testimonies of our saluation Wherefore our Sauiour Christ saith the kingdome of heauen is like vnto a treasure which is hidden which when a man findeth for ioy he selleth all that he hath to purchase that Thus we see the man of God hauing made mention of faith maketh mention also of loue teaching vs that true faith worketh by loue Also he sheweth vs that the cause why the comfortable promises of the Gospell so soone slip from vs and our comforts are so momentany and griefes so sore charge vs and ouerwhelme vs is euen because we haue laid vp these promises rather in the braine than in the heart This is too short cold and small a loue for the profession of the Gospell and bewrayeth the want of faith the want of faith declareth a want of loue For if we know aright what an inestimable treasure the promises of God were in that in them we haue the assurance of all our sinnes pardoned of God his prouidence watching ouer vs his Angels ministring to vs his creatures wayting on vs that we shall be companions not onely with his Saints and Angels but heires and fellow heires with Christ and that after this life a happie crowne of glorie is laid vp for vs we should more highly esteeme of them then we doe and more heartily loue them For what maketh worldlings so to loue golde but that they thinke it the most precious mettal what causeth ambitious men so to set by prefermeÌ„t but that they thinke it the best thing for them what causeth the man so to loue or like his wife or the woman her husband but that they are perswaded that none in the world were fitter each for other When our Sauiour Christ would haue Peter to be carefull in ouerseeing his flocke he vseth this triall louest thou me Peter And the Apostle said how through loue he was inforced to preach Christ to the Church This theÌ„ must not be faint and feeble loue but a streightned and â—aborsome affection which is stil occupied in adorning the thing loued and cannot satisfie it selfe in thinking of it and in speaking of it and in doing it so that the greatnes of the perswasioÌ„ draweth out the greatnes of the affection It is then a drowsie dreame which some hold for a setled opinion who thinke that loue goeth before faith when the very heathen saw by the light of nature that a man could not loue that which he knew not And we know that faith is a knowledge with a ful perswasion so that if we loue the word exceedingly we are perswaded by an exceeding faith of the word which we loue and this faith shewing it selfe in loue is fruitful in good workes Look in what measure we are perswaded of the goodnes of the thing in that measure we loue it Vers. 168. I haue kept thy precepts and thy testimonies for all my wayes are before thee WE haue heard the man of God speaking of his faith and loue whereunto now he ioyneth his feare which moued him to keepe both the testimonies of the Lord and his precepts So that if we will grow to this measure of obedience we must first labour for faith to beleeue faith must worke by loue loue breede in vs a reuerent feare of God his maiesty which feare must engender in vs a care to please God and a griefe to displease him so that we may thus shew the prophet his meaning Lord I set all my doings open in thy sight wherefore I am carefull to doe any thing which thou commaundest and afraide to do any thing thou forbiddest So that we learne for our instruction that as the very motions of his heart were laide open before the Lord whereby he was armed with this care and feare so if we will be beautified with the like affections we must vse the like meanes True it is that God seeth all mens wayes and gageth the hearts of al as well of the wicked as of his children howbeit all beleeue not all see not this in themselues The wicked may confesse it so to be in outward things but doubtles they are not in truth perswaded that God doth see their hearts For if they were how durst they do that in the sight of God and his Angels which they dare not doe in the sight of
owne nature and kinde are good yet doe become euill sinfull through vs. This may be perceiued in all the parts of our life let vs then a little fee how our corruption deceiueth defileth vs in many things First this is without all controuersie that is onely the corruption of our owne hearts which causeth vs to be slacke in doing good or to leaue it altogether vndone or else to do that which is euill and odious in the sight of God For albeit many causes may be pretended which sometime may haue a shew of goodnesse yet those causes are but corruptions there is no goodnesse in them Some men are kept back from doing good to their familie by catechizing them because they would not haue all meâ—â—â— talke of them and because they would not hazard the credit of their name Some are 〈◊〉 backe from being zealous in godlinesse because they might stil vse their libertie in buying and bargaining whereby they might prouide for their selues and families And for euery thing they doe they will haue a colourable excuse they will doe nothing without a reason But their excuses are but colours their reasons are very rawe not seasoned with the word They are deceiued through the deceitfulnes of sinne their corruption deceiueth them they are beguiled because they make no triall of their hearts The same thing commeth to passe euen in those things which in their kinde are good To leaue sinne is a very good thing yet if wee doe not herein take heede vnto our hearts we may besore deceiued for when wee be minded and doe purpose to leaue sinne let vs consider the cause why wee purpose and goe about such a thing and we shall often finde that it is not the conscience of sinne but the feare of punishmeÌ„t or the shame of the world which moueth vs so to do The adulterer doth many times abstaine from his filthie adulterie not because that sinne is odious in the sight of God but because it will bring him to open shame among men The theefe without any hatred of theft doth sometimes keepe himselfe from the outward act that hee may auoid hanging and the outward danger of the lawe And that the shame of the world and feare of men doth more preuaile with many than the feare of God it may appeare by this that they wil abstaine from such things whereunto there belongeth shame or for which some grieuous punishment amongst men is appointed as for theft murther adulterie c. yet they will passe by great sinnes for which there is no penall statute as swearing c. For if there were any true conscience of sin in them they would make a conscience of all sinnes but especially of these sinnes which in Gods eyes are most abominable Againe we must not rest when we haue left any sinne as though that were sufficient but we must narrowly search into our hearts to see what cause hath moued vs so to doe for if we doe not with sorrow repent vs of our wickednes and leaue it for the feare of God but forsake it either because it will bee no longer profitable vnto vs or because wee be sickly or olde or weake and take no longer pleasure in it then our labour is but lost our hearts haue deceiued vs. And many no doubt are thus deceiued yea they shew that they be deceiued by this that they can still speake of their sinnes without sorrowe and laugh at others which commit the same sinnes Verily if they had repented of their sinnes the remembrance of them would haue bene grieuous vnto them yea they would be very sorie when they saw others fall into the like sinne But seeing they can laugh and make a sport at it when any man doth it as they haue done most sure and certaine it is that their hearts haue deceiued them they are yet in their sinnes though they haue left them outwardly Let vs proceede a little further that we may see into the corruption of our hearts We purpose to deale faithfully we purpose to heare the word to reade it These things in themselues are very good yet if wee be not carefull ouer our hearts their corruption will pollute and defile them For if we be moued hereunto not with any zeale of Gods glorie but with a care of our owne credit not because in Truth wee would countenance the Gospell but because wee would get some countenance by it the thing good in it owne nature is made euill vnto vs and sinfull because our hearts are not right in the thing And how manie bee thus deceiued may soone appeare by the small fruit which most men doe get by the word For when wee see manie very diligent in hearing of the word yet profiting nothing nor desiring to profite it is vndoubtedly true that those men are deceiued by their owne hearts which are not right with God If there were any conscience if there were any heart or spirit in men they would profit something or at least they would be greatly grieued for their not profiting Moreouer when wee haue brought our purpose to practise and haue done any good thing indeed euen then I say may wee be beguiled if wee take not good heede The corruption of our heart is readie to make vs proude of well-doing whereas indeed we should be humbled it is readie to make vs glorie in that for which we should giue glorie to GOD it is readie to make that an occasion of slothfull carelesnesse which should be as a spurre to make vs more carefull Therefore when the thing is done when the worke is wrought and when all our purpose is brought to passe wee must still be carefull ouer our hearts wee must still haue an eye to them that our corruption bee in no wise hurtfull to that good grace which God hath giuen vs. Thus whether wee purpose to leaue sinne or wee leaue it indeede yet we may be deceiued by our hearts if they bee not right in doing of them Therefore aboue all things we must take heede vnto our hearts otherwise we may doe many goodly glorious things in the sight of men yet our hearts wil one day accuse vs for them our conscience will check and controll vs and God which is greater then our consciences will vtterly condemne vs. Now contrariwise when our heart is vpright with God when it is sound and sincere then will the Lord fauourably accept of our doings and through his Sonne he will count them righteous Thus if we with a pure heart doe leaue sinne though the dregs therof remaine with vs if with a good heart to Godward we labour after goodnes though wee cannot doe the good which we would this vprightnes of our hearts doth please God greatly and he will surely pardon the other imperfections through Christ. True it is that no man can say his heart is pure if he compare it with the rule of Gods word or with the iustice of God and therefore
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
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
his people and to furnish them plenteously therewith 9 When the Lord gaue the Israelites water in Rephidim he named the place after their sinne Mossa and not after the miracle that he wrought that they might both see his mercy and be also put in minde of their sinne And this ought Magistrates to doe in punishing sinne The Lord had often before forgiuen them and now when they had sinned most grieuously he punished them so as they might still perceiue his mercie So ought the Magistrate to rebuke the people for their sinne and let them know it yet so as they mingle mercy and loue with iustice And this ought to be also in the discipline of the Church all meanes must be vsed and al kindnesse shewed so that the fault be reproued before we come to the last meanes of excommunication 10 As euerie one is higher in degree so ought hee to shewe a greater measure of faith 11 Ioseph saith God made him a father vnto Pharaoh that is a Ruler for so it is after expounded and ruler of all his land So Eliakim the Ruler of the people is called a Father because he should not haue such a care for himself as Shobna had who neglected the people and hewed out sepulchers for himselfe but should specially seeke for the glorie of God and the safetie of the people and so did Ioseph winne the hearts of the Aegyptians by his curteous dealing hee went not about to prouide any thing for his children after him By this wee are taught what manner of men our Magistrates should bee for if they haue a speciall loue to their countrey selfe-loue will bee decreased but if they bee giuen to heape vp for themselues and their posteritie the loue of their countrey will be quickly shaken off And this is to moue vs to pray for our Magistrates and also in our selues to bee profitable to others so much as in vs lieth for we are not borne as the very Heathen confesse to our selues but for the benefit of others also The want therefore of the feeling of this may serue vs for a triall of our religion and godlinesse 12 The Lord often doth vs much good when wee see it not hee giueth vs many benefites and blessings by his Ministers and Magistrates which wee perceiue not yet this is a punishment when wee cannot see the meanes whereby the Lord doth vs good and therefore wee must take heede to this for when the case is thus it is dangerous 13 This is to bee noted generally in Christianitie it is a small matter to receiue religion when plentie of all things doe come with it And so in particular callings wee see who would not be a Magistrate or Minister so long as he may be in credit and haue all obedience yeelded to him without trouble But if contempt come with affliction how fewe be there that will stand and abide in their callings to giue God the glorie in looking for that issue which he thinketh good Who would not be a married man if all his life might be as the mariage day but when a man is married hee must prouide for his wife and children yet with heede that hee doe nothing with an euill conscience for them Againe for that a man must forbeare the manifold infirmities of his wife and ouercome them with wisedome how few are there that will continue in mariage giuing God the glorie So is it in the Magistracie and Ministerie 14 Exod. chap. 16. 27. 28. it is written that there went out some of the people to gather Manna but found none whereupon it is said that the Lord reprooued Moses in these words The Lord saide to Moses How long refuse ye to keepe my commandements Moses had not prophaned this Sabbath but the people and not all but some yet the Lord rebuketh Moses because this people were committed to his charge Thus wee see what waightie accounts the Lord will require at their hands who haue the ouersight of others they must giue an account for them Againe inferiours must be often admonished not to despise the gouernement and instructions of such as the Lord hath set oner them but willingly receiue them and carefully follow them If any be so carelesse that he respecteth not his owne health and welfare yet let this moue him to some further consideration of his doings that by his negligence hee puts other in danger and is hurtfull to those that are set ouer him This the Apostle Paul also willeth the Corinthians wisely to consider 2. Cor. chap. 12. verse 21. CHAP. XLVII Of Matrimonie and of the duties which belong to that state GReat dangers follow them which ioyne in affinitie with sinners as wee see in Ieboshaphat for ioyning himselfe with Achabs house 2. Chron. chap. 17. 2 It is an holy token of an holy vnitie betweene man and wife and that they be married in the Spirit and not in the flesh when their affections agree in good things 3 Iethro in marrying his daughter to Moses had no respect to worldly preferments which he saw Moses wanted but onely to the rare vertues which hee saw in him This ought wee to obserue in these times first to make such a choise for our daughter of such a one as may bee a speciall guide and helper for her to the kingdome of heauen and then to take other things if they come but not to seeke them God blessed this act of Iethro for he had the worthiest man then liuing And Moses had a great blessing to haue such a wife as was brought vp in labour that so shee might the better suffer with him in aduersitie and prouide for her selfe in state of necessitie This respect men ought to haue in marriage least taking such as haue been brought vp delicately they shall not be able to beare the crosse when it commeth 4 It is most like by the words of Zipporah Exodus 4. 26. Thou art indeede a bloody husband vnto mee that Moses to please his wife did omit the Sacrament of Circumcision This may teach vs that wee are to honour our wiues albeit the weaker vessels because they be heires of the same grace with vs and must keepe loue peace in outward things so we at no hand in matters of religion must yeeld vnto them least we honour them more than God and so wee shall cause a punishment to fall vpon them and our selues It was the cause of many troubles in Iacobs familie to loue Rachel more than Lea. But Dauid and Iob did wisely in withstanding their wiues when they sought to withdrawe their mindes from performing dutie vnto God 5 When the Lord makes any one man more excellent than another for gifts outward or inward he trieth him whether he wil seeke Gods glorie and the profit of his brethren which fruites if they insue not then thus doth the Lord let him see that this is his corruption which he must labour
out corruption The milke in the breast not strained is pure too hard pressed it is corrupt Thirdly the word worketh by diuers meanes And I hope with Eliah that there be â—oe profit by the word than I see Iohn Baptist came mourning Iesus Christ came piping but few profited For many would follow Iohn vntill he required repentance They would heare Christ vntill he spake of the crosse Great is the wisedome of God in vsing the vehemencie of one the mildnes of another the zeale of another But some will neither profit by Iohn nor by Iesus Christ who will rather be offended at the infirmities of the speaker being few than by his good speeches profit though they be many FINIS A LETTER AGAINST HARDNES OF HEART I Beseech GOD the Father of IESVS CHRIST giue me his good Spirit in writing to giue aduice and you in reading to receiue it Amen Since the time that I receiued Master S. letter wherin he declared his carefull compassion ouer your estate I haue been not a little grieued because partly for want of a conuenient messenger and partly because of my manifolde distractions with the like occurrences and other weightie affaires I haue bene hindered from writing hitherto vnto you And albeit euen still I am in the same case yet conscience towards God and compassion and loue towards you forceth me to ouercome lets which hardly I could otherwaies preuaile against And albeit I cannot write as I would yet of that which I shall write proceeding from the forenamed grounds I looke for some blessing from God through Iesus Christ if you will not too much faint in faith and yeeld to the aduersarie yea if you will but hope so well of yourselfe as in the feare of God I write it I hope of you First whereas it seemeth you are sometimes grieued because you taryed not still at Cambridge according to my aduice you must know that I aduised it not as a thing necessary but more conuenient as I then supposed but yet that I aduised you to obey your father if his pleasure still continued to haue you home whereunto you yeelding I cannot see how you offended it being your fathers pleasure you should so doe And who knowes whether being heere you might not haue bene as much troubled there being no priuiledge for persons and places in such cases And who knowes whether it be the Lords pleasure for the ensample and instruction and I hope the consolation of others in the end And albeit you wil now thinke that here you were neerer the more and stronger meanes yet know you and hee perswaded that GOD can and doth in such cases worke by fewer and weaker according to his good pleasure Besides it is in our corrupted nature to make much of such meanes as we cannot haue and not so to esteeme those which God doth offer vs as we should I beseech you therefore in the Name of Iesus Christ humblie to praise God for those meanes which hee offereth in mercie vnto you and to vse them in faith accordingly and so God shall blesse you by them and then by such conference as you may haue from hence by letters Wherein if I may stand you in any stead rather for the good opinion you haue of me then for any great matter I am able to performe I shall be readie to offer any office of loue vnto you as God shall enable mee and so farre foorth as I shall be instructed in your particular estate by some letters sent from you by conuenient messengers That which I presently perceiue by M. S. letters is that you are afflicted with the blindnes of your minde and hardnes of your heart which cannot be moued either with the promises of God his mercies or feare of his iudgements nor affected with loue and delight of the things which bee good or with hatred and lothing of the euill Great cause you haue of griefe I confesse but no cause of dispaire dare I graunt because I am perswaded that your perswasion is somewhat false partly for want of a sound iudgement of your estate and partly for some defect of faith somwhat through your owne default First therefore know you for a certaintie that this is no other temptation than such as diuers of Gods children haue for a time bin humbled with afterwards haue had good issue out of And if it please God to moue you to credit me I myselfe haue knowne others as deeply this way plunged as you can be Remember therefore that God is faithfull and will not suffer you to be tempted aboue that which you shall be able to beare c. 1. Cor. 10. 13. And yet further to confirme you herein the holy Scriptures doe record that this way God heretofore hath humbled his owne people In whose person the Prophet Esay lamentably thus complained chap. 63. vers 15. O Lord looke downe from heauen and beholâ— from the dwelling place of thy holines and of thy glorie Where is thy zeale and thy strength the multitude of thy mercies and of thy compassions they are restrained from me And afterwards O Lord why hast thou made vs to erre from thy waies and hardened our heart from thy feare And in the next chapter vers 6. We haue beene all as an vncleane thing and all our righteousnes is as filthie cloutes and we all doe fade like a leafe and our iniquitie like the winde doth take vs away and there is none that calleth vpon thy name neither that stirreth vp himselfe to take hold of thee for thou hast hid thy face from vs and hast consumed vs because of our iniquities And afore in the 59. chapter vers 10. We grope for the wall like the blinde and we grope as one without eyes we stumble at the noone day as in the twilight we are in solitarie places like dead men we roare like beares and mourne like doues So complaines Ezechias in the bitternes of his soule Esay 38 14 Like a crâ—ne or a swallow so did I chatter I did mourne as a doue And Psal. 51. 10. c. when Dauid crieth Create in me O God a cleane heart renue in me a right spirit restore to me the ioy of thy saluation establish me with thy free spirit doth he not declare that his heart was vncleane his spirit crooked the ioy of his saluation lost and himselfe subiect to the spirit of bondage so that wanting the spirit of libertie or adoption he could neither crie Abba father nor â—â—ue any power against sinne Thus you see how God his children may be blinded in minde and hardened in hart for a time so that they feele in themselues the graces of the holy spirit to be as it were perished and dead Further to relieue the infirmitie of your iudgement in this point because I know it may much distresse you you must vnderstand that there be two kindes of hardnes of heart the one which is not felt nor perceiued the other which is
seemeth you are sometimes grieued because you taried not stil at Cambridge according to mine aduise you must know I aduised it not as a thing necessarie but more conuenient as I then supposed but I aduised you to obey your father if his pleasure still continued to haue you home whereunto you yeelded I cannot see how you offend it being your fathers pleasure you should so doe And who knoweth whether being there you might not haue beene as much troubled there being no priuiledge for persons and places in such cases And who knoweth whether it bee the Lords pleasure for the example and instruction and I hope the consolation of others in the end And albeit you will now thinke that here you were neerer the moe and stronger meanes yet knowe you and bee perswaded that God can and doth in such cases worke by fewer and weaker according to his good pleasure Besides it is in our corrupt nature to make much of such as we cannot haue and not so to esteeme those which God doth offer vs as we should I beseech you therefore in the name of Iesus Christ humbly to praise God for those meanes he offereth in mercie vnto you to vse them in faith accordingly and so God shall blesse you by them And then by such conference as you may haue from hence by letters wherein if I may stand you in any stead rather for the good opinion you haue of mee than for any great matter I am able to performe I shall be readie to offer any office of loue vnto you as God shall enable mee and so farre forth as I shall bee at any time instructed in your particular estate in some letters sent from you by conuenient messengers That which I perceieue presently by M. S. Letter is that you are afflicted with the blindnesse of your minde and hardnes of your heart which cannot bee moued either with the promises of Gods mercies or feare of his iudgements nor affected with the loue and delight of the things which bee good nor with the hatred and loathing of the euill Great cause you haue of griefe I confesse but no cause of despaire dare I graunt because I am perswaded that your perswasion is somewhat false partly for want of a sound iudgement of your estate and partly for some defect of faith somewhat through your owne default First therefore knowe you for a certaintie that this is no other tentation than such as diuers of Gods children haue beene humbled with and afterward haue had a good issue out of it and if it please God to mooue you to credit me I my selfe haue knowne others as deepely this way plunged as you can be Remember therefore that God is faithfull and will not suffer you to be tempted aboue that which you shall be able to beare And yet further to confirme you herein the holie Scriptures doe record that this way God heretofore hath humbled his owne people in whose person the Prophet Esay lamentably complaineth O Lord looke downe from heauen behold from the dwelling place of thy holinesse and of the glorie Where is thy zeale and thy strength the multitude of thy mercies and of thy compassions They are restrained from mee And afterwards O Lord why hast thou made vs to erre from thy wayes and hardened our hearts from thy feare And in the next Chapter verse 6. Wee haue beene all as an vncleane thing and all our righteousnesse is as filthie clouts and we all doe fade as a leafe and our iniquities as the winde doe take vs away and there is none that calleth vpon thy name neither that stirreth vp himselfe to take hold on thee for thou hast hid thy face from vs and hast consumed vs because of our iniquities And before Wee grope for the wall like the blinde and we grope as one without eyes we roare like Beares and mourne like Doues So complaineth Ezechias in the bitternes of his soule Like a Crane or a Swallow so did I chatter I did mourne as a Doue And when Dauid crieth Create in mâ—e O God a cleane heart renue in me a right spirit Restore to me the ioy of thy saluation establish mee with thy free spirit Doth he not declare that his heart was vncleane his spirite crooked the ioy of his saluation lost and himselfe subiect to the spirit of bondage So that wanting the spirit of libertie or adoption hee could neither crie Abba Father nor haue any power against sinne Thus you see how Gods children may be blinded in minde and hardened in heart for a time so that they feele in themselues the grace of the holie Spirit to bee as it were perished and dead Further to relieue the infirmitie of your iudgement in this case because I know it may much distresse you you must vnderstand that there be two kinds of hardnes of heart the one which is not felt nor perceiued the other perceiued and felt and of the former that there be two sorts the first which is most fearfull when anie doe purposely resist the motions of Gods spirit and wilfully refuse the meanes of their saluation of which the Prophet Zacharie speaketh 7. 11. They refused to hearken and pulled away their shoulder and stopped their eares that they should not heare yea they made their hearts as an Adamant stone least they should heare the Lawe and the words which the Lord of Hostes sent in his spirit by the ministerie of the former Prophets The outragious sinne of these men the Prophet Esay expresseth in these their owne fearefull tearmes Wee haue made a couenant with Death and with Hell wee are at agreement though a scourge runne ouer and passe through it shall not come at vs for we haue made falshood our refuge and vnder vanitie are we hidden This was a fearfull estate indeed yet for all that no man can say but some of these hauing hardened their hearts might bee and were afterward conuerted The other kinde of hardnes of heart which is not felt nor perceiued or if perceiued yet not felt which albeit it is lesse fearfull yet it is daÌ„gerous enough is in such as although they wilfullie resist not Gods spirite in good meanes yet securely carelesly and willinglie they lie in sinne without any remorse of it or true taste of good things Such was Dauid his estate for the space of a yeare before Nathan the Prophet came to reprooue him and rouze him from his lulled sleepe Both these kindes I am perswaded you are free from otherwise then in temptations Sathan may somtimes moue you thereunto The other kind of hardnes of heart which is perceiued and felt is of two sorts the one in them which are desirous of meanes whereby they may be relieued although they doe finde small or no ease at all in themselues for a time Of this kinde the Prophet Esay in the name of some of Gods people complained And
most impatient either of reproches offered vnto vs by our enemies or any iniuries by our friends yet herein we â—eruently aske of thy wise and merciful goodnes that wee may reape a good fruite euen of such euill meanes And because wee grow to bee acquainted with the pride of our spirits and sloath fulnesse of our flesh and few meanes are left vs and many offences by our selues conceiued by others and Sathan offered doe alreadie and are daily like more to assaile vs O Lord thou which hast beene our God euen from our first birth especially since our new birth be thou the God of our middle age yea of our old dayes if we liue so long vntill thou finish the last worke of our new birth begun and continued thus farre in vs. To this ende wee aske of thee that we may vow and receiuing grace from thee wee doe vowe to vse all these forenamed good meanes of our saluation more mercifully than yet euer wee vsed them in vsing of them wee aske more feare of thy Maiestie faith of thy promises purenesse of our hearts loue vnto others and withall blessing and fruite more aboundant that our latter workes may be better then our former Wofull experience O blessed Sauiour teacheth and moueth vs to call vpon thee as for these former things so to be preserued and protected by thy almightie and mercifull grace from our owne corruption to come from all Sathans temptation and accusations from all manner of contagion of the vngodly in their iniuries reproches and their benefits praises their â—orceries inchantments yea from any hurt of thy children as they bee not regenerate and from any hurt by thy creatures so farre forth as any of these things may hurt our saluation Former experience O mightie God and mercifull Father ought not onely to teach but also to enforce vs to giue thee thankes praise and glory for thy former mercies vpon vs and thy Church bestowed but wherein thou hast prouided for vs many arguments of strength of faith or ignorance forgetfulnes negligence and want of reuerence of thy mercies receiued minister iust cause of humiliation and therefore in some faith in and thankfulnesse for thy former mercifull blessings and yet in much weaknesse in the merits of Iesus Christ our Lord with our whole heart wee beseech thee giue vs a good portion of thy spirit to call carefully thy benefites to our remembrance wisely to vnderstand them and reuerently to regard and truly to be thankfull for them in mind in heart in word and deed through Iesus Christ our Lord and onely Sauiour Amen Wee beseech thee most mightie God and mercifull Father to make partakers of our praiers and thankesgiuings all the whole Church and euery member thereof especially where dutie most chargeth promise bindeth necessitie craueth and thy glory chalengeth c. FINIS A TABLE OF THE CHIEFE POINTS OF DOCTRINE HANDLED IN THIS VOLVME GATHERED INTO AN Alphabeticall order A ABstinence vsed 807. want of it hurt the godly 808. Admonition 28. 256 789 to whome it is to be giuen 205. and in what manner 547. 698. 58. of inferiours to superiours 257. how it should be taken 58. Rules of it in generall 629. 630. 631. Adoption what it is and trials thereof 450 Adulterie what it is and how many wayes committed 676. 767. 790. Remedies against it 635. 636. Affection naturall is corrupt 1. 103. 638. 681. 727. 57. 515. 325. alwayes to bee suspected 274. 651. the triall of it 1. 671. 680. how it is renewed 243. 175. 742. goood affections required in good workes 264. 161. Dead Affections 459. 827. Affliction 2. 262. 638. causes of it 35. 640. 197. 234. 235. necessitie thereof 80. how grieuous a thing 97 ioyes in it 686. 782. who are afflicted 95. 96. 639 766. the ende and vse of affliction 1. 2. 112. 686. 533. 334. how to comfort the afflicted 6. 106 1107 114. 116. Affliction soone tries godlie and godlesse 489. three rules for it 864. 865. Ambition 99. how to fight against Ambition 466. Amitie turned into enmitie 798. Anger godlie 243. euill anger 79â— cause of it 466. Triall of anger 3. 641. 204. 547. Angels watch ouer veâ— and how 3. 646 not seene but extraordinarily 641. euill Angels 310. 311. 312. Antichrist 666 Apparell 712. Apostasie how great a sinne 627. An Arrian Heretike 110. Armour of a Christian 308. 309. Assurance of saluation 322. 323. 328. See Saluation Astonishment 24â— Atheisme 3. Austeritie 769. B BAptisme 642. Our vowe in Baptisme euer to bee remembred 477. on what day to be remembred 157. Belieuers like children 18. the belieuer not hastie 408. Blessednes 314. the causes of it 207. the effects of it 209. true blessednes wherein it consisteth 394 Blessing denied because of sinne 784 786. the way to obtaine temporall blessings 644. these are no signes of Gods fauour 645. Blindnes of men 165. causes of it 197. Booke of GOD especiallie to be taken vp with the examples thereof 421. All that can delight the heart of man contained in the booke of God 446 Brethren most vehement in Loue and so in hatred 685. Brownists 258 C CAlamities publike fearefull Tokens thereof 464. causes of it 791. publike most affect vs most 2â— Calling generall speciall 645. misliking thereof dangerous 4. 30. 38. 613. 493. Of calling vpon GOD with diuerse circumstances thereof 449. Care immoderate of outward things hurtfull 464 644 Catechising of Children whiles they are yong required 2 8. 642. 664. families must bee catechized â—9â— how and by whom it must be done 649 6â—5 distinguished from preaching ibid. reasons for it 665 Cause good why it hath ill successe who are enemies to it 8. constancie in it 50 how to prosper in a good cause 461 they may looke to bee potected that haue a good cause and handle that cause well 504 256 651 Censuring of others how it must be done 4 Ceremonies 787 their first originall 152 good and profitable 652 euill and to be hated 353 321 364 Charitie 820 voyde of suspition 79 Chastitie 78 CHRIST 654 his excellencie in all knowledge 751 how and where we must labour to finde CHRIST to apply him 397 his Temptations 490 his Passion in â—oule â—4 186 his Buriall and the vse of it 84 his Resurrection 85 178 he holdeth his Kingdome by two Titles 655 two Crownes 6â—6 his incercession how he must be followed 692 654 his power 852 Christians their estate 308 who bee true Christians 231 A Christians life is the Meditation of the Lawe of GOD c. 459 Difficulties in Christianitic 384 Church why called holie and Catholike the Authoritie and dignitie of it 648 the prospetitie thereof should make vs reioyce 275 a care of the prosperitie a note of Gods children 620 wants in it and yet tollerable 74 648 819 ChildreÌ„ foolish 276 why God giueth such to parents 2â—2 how to be brought vp ibid 662 66â— how to bee corrected 278 marks of Gods children 853 316 their calling and priuiledges
they differ The sins of the people moue God to punish them with euill gouernours c. How Christians should communicate good things Preparation to the hearing of the word All our power in prayer commeth from the word The life of faith very secret and often hardly discerned How we must haue not onely a knowledge by the last commandement of our naturall corruption but also an experience Prophaning of holy exercises Note well Sathans diligence We must be as diligent to serue the Prince of glorie as the 〈◊〉 are the Prince of darknes The 〈…〉 the light law Law â—â— Gospell in â—â—â— ages till Christ came No thriuing in sinne The feare of God the strong bridle of the faithfull The great power of Gods feare Thankesgiuing How feruent prayer preuailes with God A sweete consolation The heart whose it is by right A great mercie not to thriue in sinne Patience Hardnes of heart Simile To suspect our own wisedome in matters of saluation Diuers infirmities of men Admonition How can rebuke kindly A good counsell Iudgement To vse well the graces which God hath giueÌ„ vs. The generall promises of outward things 1. Tim. 4. 8 To learne to obserue inward corruption by the outward sense How some respect neither cursing nor blessing Sinne how terrible An experienced faith Gods prouidence The Church hath a mixture of good and bad Simile Our faith the same with the Fathers How the law and the Gospel is to be preached Of profiting by hearing of sermons Of Gods presence and how to present our selues before him in his worship Heb. 11. 26. 27 Differences of sinning in the godly and godlesse How some can correct the same sin in others which they like in themselues How many couer sinne by example What respect God hath to his children in the execution of his iudgements A good signe of Gods grace when Gods sweete blessings make vs more free in his seruice How God accepteth the will in some for the deede Of our happy communion with Christ how thereby wee haue an assurance of all his insearchable riches Iustification sanctification goe together If we respect Christ his Crosse wee may not continue in the filthines of our sinnes How sinne dwâ—lles in the godly How the diuell chuseth the best wits for his seruice How many sinnes may lie couered vnder one How to preserue a teÌ„der conscience to keepe our hearts from hardning How dangerous to reiect grace and light offered How coÌ„trary the iudgmeÌ„ts of the word worldare How sinne 〈…〉 the qualitie of the Serpent The iudgement day of Gods 〈…〉 day of 〈◊〉 redemption To sit 〈…〉 Note â—â— How profitable â—he crosse it Children and bastards how they differ Priuie pride Matth 4. The hearing of the word preached How corruption â—urneth grace into wantonnes How our own kindred may hinder vs with God How to entertaine and loue the Saints How to labour for contentation if we will profit in godlinesse How to attaine the measure of blessings which God hath appointed for vs. A good note of our loue to vertue Not to proceed rashly in iudgement against any man The ende of the wicked Prayer How to cure contention Prayer Selfe-loue selfe-will Pride Admonition Matrimonie Affliction Doctrine How troubled mindes feare threatnings How greatly God is pleased with faith on his prouidence Admonition How to put difference betweene persons The passions of Christ in his death Obserue well the heart in all things How the diuell malignes the best Memorie Wherefore the Lord bids vs flee Fornication but re sist the diuell The zeale of youth and of age The differeÌ„ce between our feelings in our first conuersion and afterwards Simile Prayer The end tries all To be faithfull in our owne busines Anger The godly mans peace Chaplaines Hardnes Iudgements To seeke first the kingdom of God The Diuels registers Sound profession How to hide our treasure How God rewardeth vs. Not to dwell in sinne To empty our selues of euery one Priuate examination and confession * Or spiritual Differences in sinne Children regenerate Affections Tithe Studies A liuely faith Vehement speeches Admonition Death The coÌ„tempt of the Gospell a signe of wrath How to respect aduisedly the workes of God A coÌ„solation to one afflicted Iob. 7. 15. Act. 16. 27. * The afflicted must flie idlenes Sinne. Mirth Griefe Vehement speeches A graue counsell to Ladies To a man of ciuill life much troubled in minde Teachers 2. Cor. 1. 3. Ioy griefe Sabbath How to â—â—rrie our selves in the temptation Few meanes vsed in truth better than many in ceremonie Faith and feeling How God blesseth and directeth the single and simple heart Isaac was blinde and so was Iacob Sinne. Heretikes To lie in any one sinne how dangerous To walke vprightly To thriue in sinne Deceitfulnes of sinne Iohn 3. 4 All must reade the Scriptures Act. 17. Heb. 3. 12. 1. Pet. 3. Reading the Scriptures in the Church Heb. 4. 2. Preaching Hearing the Word Law Gospell Amoâ— Dei amorem proximi geâ—eâ—at Generall obseruations concerning the Dâ—calogue Rules 1. Preâ—â—pt Euill forbidden Good commanded The second commandement Generall euils Speciall euils Occasions of the breach of the secoÌ„d law What wee must tolerate in a Church which lies not in our power to reforme General good Speciall good thing Occasions of good Sufficient prouision for Godâ— sâ—ruie 3. Precept 4. Precept Publike exercises Priuate exercises 5. Precept Triall of the loue of children to Parents Triall of the loue of Parents to children Triall of the loue of Seruants to their Maisters Triall of the loue of Maisters to Seruants The sixt Precept The seuenth Precept A man may commit adulterie with his owne wife Meanes of Chasti ie 8. Precept Idlenesse Restitution 9. Prccept False witnes Psal. 15. Suspâ—â—ion against any man without any iust cause a sinne against the ninth commandement 1. Cor. 13. Charitie suspecteth no euill 10. Precept Motions What motioÌ„s are forbiddeÌ„ in the tenth Commandement How wee be infected with the motions which come from Sathan the world Who is our Neighbour Ioh. 3. Ephès 2. 3. The Mediator described 1. Cor. 1. Faith defined What Creatiâ—â—â—â— Vse of the first article of the Crâ—eâ—e Christ verie GOD. Christ very Man Vse of holie Conception Vse of Christs Prophesie Vse of his Priesthood Vse of Christs kingdome Christs passion most grieuous in bodie and soule Vse of Christs buriall Phil. 3. 9. 13. Rom. 6. 12. Vse of the article of the Resurrection Iohn â— 14. Vse of Chrstes intercession 1. Thess. 4. 26. 1. Cor. 15. Phil. 3. 10. Rom. 12. 13. Church The holie Ghost alone giueth vs the assurance of the pardon of sinnes * By Faith wee come by degrees to feele to haue a comfortable experience of the pardon of sinnes The comfortable vse of all the articles of the Creede Faith onely iustifieth Rom. 3. 28. A reward to workes is promised of Gods free mercie and not for merit Workes Law and Gospell coÌ„demne sinners which
require a resurrection that the wicked may suffer for their sinnes as well in their bodies as in their soules and that the godly may be crowned c. Psalm 73 3 The power of God to performe all his promises and threatnings he that made all things of nothing can more easily restore our bodies againe being rotten or changed into the elements 4 Prouidence of God Abrahams faith concerning the resurrection 5 Christ our Mediatour can and will raise vs. Christ suffered in soule The seruice of the bodie in hearing praier Sacraments 6 Al creatures desire this day Rom. 8. Two poynts to be considered in examining our selues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tworeasons why euery one is to examine himselfe Gods preseÌ„ce must mooue vs to examination Gen. 41. 14. Matth. 22. 1. 2. Luk. 14. 1â— 2. Chro. 35. 6. 1. Sam. 21. 4. 2. Sam. 6. 6. 7. Exod. 40. 10. 11. 12. 27. 3. 4. 5. c. Iohn 19 38. 39. 40. Simile 1. Cor. 11. 27. Matth. 16. 3. Matth. 15. 17. We can neuer end when we prepare to feast with men we can neuer begin well any preparation to feast with God Our owne profite must moue vs to examination Gen 3. 22. Matth. 9. 20. 21. 22. Iohn 20 4. 5. 6. 7. â— Hag. 2. 13. 14 The polluted perâ—on polluteth all things Tit. 1. 15. 16. Simile 1. Cor. 11. 30 1 Cor. 11. 29. Exo. 4. 24. 25. 2. Chro. 20. â—â— Mark 15. 42. Preparation for the Sabbath 1 Foure sorts barred from the Lords supper Children Fooles ignorant persons impenitent persons 2 3 4 The subiect of examination is our selues Simile Simile 1. Cor. 11. 31. 32. Simile Reade as it were an inditement to our selues against our selues Bucerus Tunc optime habet qui pessimâ— habet Wherein the examination of our selues consisteth Galath 3. â—0 Matth. 5. 3. 4. 1. Tim. 1. 15. Christian charitie required Simile Math. 18. 28. 32 How we may eâ—te drink in the Eucharist Simile What we receiue in the Eucharist Gen. 14. Christs body Christs blood * or actiue Righteousnes actiue passiue before God mâ—n Why we receiue the Eucharist Meditations of Christs death How wee are united with Christ his meÌ„bers in the Eucharist Spirituall union communion with Christ. Communion with the meÌ„bers of Christ Simile The Iewes did no more crucifie Christ then the nayles the crosse and the hammer but our sins Zach. 12. 10. 11. Of examination of our selues after the receiuing of the Lords Supper Simile Obiection Answere Wee must be grieued that we can be no more grieued 2. Chron. 30. 18. â—9 Few feare God We haue no time to doe good How wee should feare and why we doe not feare Docta inscitia Knowledge without practise is no knowledge Vnprofitable hearing how dangerous Why we profit not by our knowledge Simile How wee must behaue our selues vnder the crosse Siâ—â—alâ— Two causes of our blindnes in afflictions Note How great Gods â—ratlâ— is Of the feare of God and why men doe not feare Loue without feare Sinne breeds feare how much There is more required in Religion than an outward shoâ—w Why how the Lord is sometime hot in speech Of hypocrisie how it should be abhorred Special kinds of hypocrisie * Vultum assumens * Est signum sine signato Sub splendido pallio latet nequitia Non videri volunt quod non sunt sed quantum non sunt The first kind The second kind Vtinam omnes essent hypocritae The third kind The fourth kind Notes to know an hypocrite Matth. 7. 3. The first note The second note Omne peccatum extenuari potest The third note CypriaÌ„saith Decoratissimas habent orationes The fourth note The fist note The sixt note Note The seuenth note Open offenders Matth. 7. Omnis malus plus minus hypocrita est Many kinds of hypocrites None readier to accuse meÌ„ of hypocrisie than hypocrites Si trabes sit in oculo strues est in corde The wicked terme the godly hypocrites and godlines they call the hypocrisie That there is a holy anger Triall of our anger The first Note To passe by iniuries done to our selues The second Note of holy anger not easily prouoked Psal. 133. Simile The third Note of holy anger to bee angrie with sinne wheresoeuer wee finde it Note Admonition The fourth note of holy anger To be angrie with our own sins Matth. 7. Ioh. 8. 7. The fift Note If our anger stretch beyoÌ„d the bounds or hinder holy duties Mark 6. Matth. 23. 37. 1. Corinth 5. Psal. 69. Rom. 14. Note A golden chain of tâ—e causes of Saluation 1 The cause of our happines Gods loue 2 The substaÌ„ce of our blessed nesse the redemption of Christ. 3 The formall cause of Saluation Rom. 8. Iohn 6. 4 The instrument all causes Faith A false faith 1. King 2. 7. Matth 5. The first degree of blessednesse The second degree The third degree The fourth degree Effects of blessednes 1 Peace of conscience 2 Affiance and trust in God False peace and ioyes 3 Sinceritie 4 Feare 1 Peace-makers 2 Mercie Note Matth. 9. How expeaient it were that some publike fasts should be obserued in our time Munition for warre all meanes for peace that they may be blessed vnto vs ought not to want preaching prayer and fasting Hâ—b 11. Note Pride and malice in Papists Simile Diligent and continuall preaching 1. Tim. 4. 16. This was written Aâ— Eliza 2â— Sobrietie Who fit to fast often Note this well The first â—â—â—â—mâ—n * Like the Sâ—â— * Like a lightning The regenerate doe not â—eese the spirit of sanctification Iob. 31. * Paul * Examples Moles Nehemâ—as Daniel 2. Cor. 12. 2. last verâ—e Two heads of all the doctrine of the Scripture The spirit of sanctification is effectual in all meanes which profit vs. Exercises of religion vnprofitable to them which waÌ„t the spirit The precept of not quenching the spirit belongs to theÌ„ which haue receiued the spirit Two questioÌ„ concerning the queÌ„ching of the spirit A spirituall man is indued with supernaturall gifts A spirituall man must haue an alteration or change Ioh. 16. Matth. 11. 1 A generall astonishment for sinne 2 A speciall griefe for speciall sinnes 1. Cor. 2. 14. Phil. 1. 9. 10. 3 Reason against faith 4 How the spirit renueth affections The 3. note How the spirit leades vs to Christ. Psalm 130. 4. Two arguments of our iustification Rom. 5. 1. 2. Rom. 9. 1. Phil. 4. 3. 4. 5. 1. Cor. 2. 14. 15 The 4. note Readines to obey Godly anger a Ephes. 4. 1â— b Rom. 8. 2. Gal. 5. 22. 1 Rules to know whether we haue the spirit 2 3 4 Simile The properties of fire whereby the graces and effects of the spirit are resembled 2 3 4 Foure effects of the spirit 1 2 3 4 The second question whether the spirit may be lost 1 The lighter and lesser worke of the spirit Matth. 1 3. Luk 8. Mark 4. Heb. 6. Hebr. 6. 1. 2. 3. 4. 5.
5. Comfort to Gods children in feeling their secret corruptions Note Hardnes of heart A sweete consolation for a troubled spirit The godly are not free from euill motions The feeling of Gods promises and fauour written in our heart Christ freeing vs from the condemnation of sin will also free vs from the corruption and power of sinne The death of sinnne in vs. Simile 1 Three kinds or causes of feare 2 3 Properties of feare Esay 5. 3. Feare Gods threatnings Note 1. Pet. 1. 23. Feare Gods promises Pietie in aduersitie Note Feare mixt with faith Friendship Note Familie Seruants Note Presumption Note Exod. 17. â—2 24 14. The loue of brethren Simile Affection 2. Tim. 3. 3. Of Fathers Iohâ— Simile Ignorance of old age The vse of Affliction 1. 2. 3. 4. 5. 6. 7. To seek mens fauour more then the fauour of God Sweet ioyes and feelings vnder the crosse Gods fauour and coâ—â—tenance in affliction Sacraments The afflictions of the Church in Egypt were Gods rod to driue them forth to the promised land Notes of brotherhood Coloss. 1. 14. Deceit in contracts Matth. 18 3. Reuenge Note Note Gods iudgement Simile Prayer Papists rest in the worke wrought By what meanes we must draw neere to God Non gressib sed precibâ—itur ad Deum Oratio est Deo sacrificium homini subsidium Daemoni flagellum That we can neither suffer the wrath of God nor flie from it the best is to yeeld vnto it Confession Knowledge Psal. 32. 45. We may not indent with God We pause to passe in heauenly things though we be guided but wee runne fast enough in earthly things thogh no man guide vs. Simile Faith We cannot serue two coÌ„trary maisters How we must follow Christ Certaine indices or notes to know whether we iourney to heauen 1 2 3 Simile Seeing wee must follow Christ we had better follow to saluation than to destruction Simile Simile Simile Simile Fruits of the spirit Mercie and Iustice. Thâ— theefe on the Crosse Simile Notes and markes of faith in the theefe on the crosse The ioy of a good conscience vnder the crosse 2. Cor. 1. 12. Sorrow How to prepare our selues against the day of death and iudgement To appeare before God without a mâ—diator how fearefull Gods mercie Psalm 103. Christ suffered in soule Grace The couetous desire of riches 2. Pet. 3. 18. Simile PreseueraÌ„ce Gifts of the spirit Rom. 2. 4. Gods patieÌ„ce How we may trie our loue 1 to God or rather to the world 2 3 4 5 Psal. 144. 6 7 Zich 13. 1. The paines of hell are endlesse casâ—lesse and hopelesse Tereâ—t Note Of the wrath of God If any thing cause the lord to be angrie it is sinne Why the anger of God is oft set downe by fire Of three things which may keepe vs from sinne 1 Shame 2. Griefe 3. Feare Simile Why mercy is to be loued Mercy is either in giuing or forgiuing Pension of mercie to be shewed and paid to our brethren Simile Note Giuing Mercy to the poore Psalm 16. A talent of riches A talent of knowledge That which goes for currant good payment in this world is not currant in another Of the punish ment of the wicked Simile Albeit this meditation concerning the keeping of the heart be past in the fourth part Tit. Of meditatioÌ„s on Pro. 4. v. 23. yet for that here we haue some amplificatioÌ„ and some difference in his manner of handling this argument I thought it lesse offeÌ„ce to giue thee both good Reader than to depriue thee of either of thim Fabula vulgi Causam pro non causa Conscience of sinne Note To laugh at sinne what it argueth Carnall Protestants Note Of good affections and desires Rom. 7. Looke most of all temptations and griefes on thy Corruption naturall TemptatioÌ„s Simile Dauids adulterie Note TemptatioÌ„s How we may trie our selues by our afflictions and affections We must watch ouer euery motion of the heart and occasion of the eye Est quaedam cogâ—tare voluptas Spatiabaâ— in claustiâ— cordis mâ—â— qui cum lucerna splendeâ— videt te cùm lucerna extincta eâ—â— videt â—e ipsum time Immistae cogâ—ationes Two heads of many sinnes Bernard quid est cortuum nisi voluntas tua Niâ—â—l itaque punit Deus nisi voluntatem tâ—lle haâ—c â—nternum non erit Two waies The first way of Gods Commandements The second way of our owne hearts Three thiÌ„gs to be considered concerning our way 1 2 Heb. 6. 12. 12. 1. To follow the multitude Note To follow our owne lusts Lutum Deo sed cera Daemoni 2. Pet. 3. 14. 15. 16. Simile Note Immissae ascendentes Two kinds of thoughts Iohn 13. Simile The rauens will not goe farre from a dead carcasse But delight still to be in the sent of it euen so doe we with sin 6 7 Scala Inferni Simile A controuersie concerning an Iland between Scotland and Ireland Faith contrarie to reason Hope contrarie to experience Many will say If I can fetch it within the compasse of my braine I will beleeue it This man may cast the Bible in the fire for any profit he reapes by it Of the circumcision of the heart How we must circumcise the foreskin of our hearts Vers. 9. Thoughts not free The tenth coÌ„mandemeÌ„t The spaâ—ne of finis is in euery man 1. Creation 2. ProuideÌ„cs 3. RedemptioÌ„ A sound A voyce A word The word of God Simile Hearing the word of God is the best hearing 1. Cor. 1. Preaching How we must heare the word Note these foure things 1. PreparatioÌ„ 2. To heare all that is taught vs not parcels 3. Constancie in hearing 4. A desire to practise the thing we heare Hebr. 4. 12. Wee must heare the word as Gods word while it is daye It is good to heare of the threatnings as well as of the promises Simile * That is in Prosperitie Why the Lord oft threatneth in his owne person * As in publike calamities Preachers Great graces Simile 1. Pride 3 4 Ripenes in sin Gen. 5. Rules for the right vsage of the creatures and of Gods blessings and graces receiued 1 Arguments for humiliation 2 2. Cor 11. Numb 12. 1. 3 Meanes to cure pride Rom. 7. 2. Cor. 12. Simile Humilitie See 1. p. counsels Hypocrisie Of two sorts of pride Mater heraeseôn Vermis diuitiarum Pride in apparell and strange attire Pride of women which set vp signes in their foreheads Iob. 39. 37. 38. 1. ta mora tòâ—â—osmou 2. tà as ther è 3. tà agâ—â— 4 tà exouthâ—â—â—mâ—â—a 5. tà mè â—â—ta How hypocrisie differeth from true godlines Simile Hypocrites like bankerupts Triall of our ioy after affliction Sicknes Note well They that sâ—e their secret hypocrisie with griefe shall doe well Godly simplicitie Hardnes of heart Psalm 95. Rom. 1. Heb. 3. Peccatum paena peccati Psal. 69. 27. Note 1 2 4 Markes of hypocrisie 5 6 7 8 9 De agris populo diuidendâ—s Liuiâ—s l. 2. 10 11 12 Simile 1
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
members of the body So that the cause why we shew no mercy is because we cannot perswade our selues to be members Of the primitiue Church and the faithfull congregations gathered by the Apostles it is saide there was but one heart one will among them and therefore no doubt but one body for there can be but one heart in one body and it were monstrous in one body to haue two hearts The lawe of members is that looke what one member receiueth is receiues not for it selfe alone but for all the rest too The eye it sees not to defend and helpe itselfe alone but it sees for the hand for the foote and for the other parts of the body And so by the law of members if wee haue any thing wee must bestow it on the whole body and as well on the foote as on the head Euen so doth one member receiue the benefite of another that as the eye seeth so all seeth as the hand writeth so all write and wee knowe the least benefite or hurt which is in any member is ascribed to the whole body as if but the finger ake we say we haue an ach if the naile be hurt we say we are hurt if the foote be whole wee say we are healed Then if this affection be not in vs mercifully to impart one to another as one member is seruiceable to another mercie is not in vs. If we be grieued for any it is but a complaint of the mouth we can giue him a Lord helpe him but Christ did not onely see one so but he wept ouer him he wept not onely but touched the verie leprous yea and he healed them Well if there be no mercie in vs with what face can we come to the Lord and say giue vs a kingdome let thy kingdome come if wee denie to our brethren the gift of so much as of a peece of bread and how can wee looke vp to heauen with any hope to come thither if we haue laid vp no store there before hand God scummeth away the drosse of his Saints by Crosses yet breaketh not his holy couenant with them but performeth it through many tribulations which they deserue and pul vpon themselues When the Lord threatneth we are often driuē into a secret murmuring and impatiencie of spirit but we must know that his minae be as medicinae the meanes of the Lord are medicines And wee are too nice Christians if wee cannot abide to bee threatned seeing God his iudgements are often greater mercies than euen the continual ordinary mercies themselues Nay because the Lord would not destroy vs hee threatneth vs hee hath not delight in the death of a sinner therefore he threatneth death vnto vs because he would not haue death come vpon vs. For as the mercies of God are iudgments to some that abuse his mercies so the iudgments of God are mercies to others because they cause them to obserue his wil and to enter into a new league with him And this is that the Apostle saith all things turne to the best to them that loue God all things the very melancholie of the diuels euen hell fire for the bitternes of threatnings are fore-warnings to the godly that they should not be destroyed with the world in the ende CHAP. XXXIIII Teaching vs why we are specially to keepe watch and ward ouer our hearts SO corrupt is the heart as being the fountaine of all sinfull actions that although wee shoulde neuer haue patternes of impietie yet our owne heart would schoole vs sufficiently to the waye of destruction Reprooued then bee their Doctrine who thinke that a man is not naturally inclined to euill or that nature is not wholie inclined to sinne but that by example and allurement man is corrupted and infected by others The occasion of euill may bee outward but the cause of it is inwarde not of others but in our selues And good reasons there bee therefore that wee should still haue an eye to our hearts First our hearts doth carrie with it most commonly all our senses so that nature taught men of the world that the eye seeth not but the heart it is not the hand that toucheth but a certaine force proceeding from the heart and exercised by the hand and seeing nor sense left in the body From hence it commeth that great sounds and strange noyses are nothing heard of our eares attending vpon our hearts and our hearts being throughly occupied about some other obiect From hence it is that goodly shewes able to rauish the sight with delight are not so much as seen of vs our eies being wholly restrained about other things whereabout the heart is occupied yea from hence it is that wee stumble sometime on the plaine ground and our feet do faile vs in most faire places our feete attending on our hearts and our hearts being carried vehemently vnto some other matter Although then we ought to keepe with great care our eyes our eares our hands with all other parts of the body yet it standeth vs in hand to keepe diligent watch ward ouer our hearts by which all the other partes are moderated and ruled Another reason why wee should haue speciall regard to our heartes is because they make or marre all our actions If the heart be pure all our affections are pure though Christ through some defectes be mixed therewith if our hearts be not sound but corrupt then the things in their owne nature good by vs are made impure corrupt It is without all controuersie that it is our corrupt nature which corrupteth vs either to be slacke in weldoing or to leaue a good thing altogether vndone to be so prone to euil-doing or to rest too securely in it being done And albeit many occasiōs may be pretēded to stay vs from good which may seeme to carrie some shew of good yet they are deceiuing corruptions and full of rottennesse at the core as experiēce prooueth Some are kept backe from catechising of their familie because they would not be made the by-talke of the people they would not men should talke of them and tear me them a precise company Some goe aloofe and walke along from pure zeale in good works that they might retaine their libertie in buying and selling and so better take order for domesticall expences which they thinke would fall to the ground if God should be purely worshipped And indeed euery thing creepeth vnder colour of a good thing and they will turne out nothing naked but with one ragged reason or other although their pretences be of an ill die or their reasons not able to keepe them from any iniurie of the weather whatsoeuer They are carried away with the deceiueablenesse of sinne their corruption deceiueth them they are beguiled with the diuels sophistrie in putting that for a cause which is no cause at al. But this hypocrisie of hart may appeare not onely in not doing of good which we should doe but
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