who hearing the word were neither hote nor cold Seeing then we are rather Laodiceans than Dauids wee must crie Lord giue vs vnderstanding that we may liue Then let vs learne by other mens harmes which is a princely and heroicall kind of teaching For as Princes children are taught themselues in their owne persons but are not beaten seeing rather others beaten before them so the Lord preacheth to our persons but punisheth other persons round about vs sparing vs that we by their sinnes and stripes may learne to amend and to repent in prayer There is a winter after haruest after heate colde and it is vsuall with the Lord to tempeâ— his blessings most sweete with some crossings most sower Wherefore let vs pray with our Prophet for the vnderstanding of God his word not onely to be bettered in our mindes but also reformed in our liues Then no diuell no hell no plague no pestilence shall hurt vs yea those troublesome trials which vnto others are testimonies of God his wrath shall be vnto vs seales of his loue which although the world cannot discerne yet by faith we shall both finde it and feele it PORTION 19. COPH. Vers 145. I haue cried with mine whole heart heare me O Lord and I will keepe thy statutes Vers. 146. I called vpon thee saue mee and I will keepe thy testimonies IN the last verse of the former part he set downe the righteousnesse of GODS lawe hee prayed therefore that hee might haue vnderstanding and liue and therefore they that are ignorant haue no life in them because life is onely reuealed in the word Sinners then hauing not receiued the word are dead for the life of sinne is the death of man And our first father was dead when hee had sinned and they who liued in pleasure and all other sinners are dead though they for a while prolong their life on earth yet at death the soule goeth to hell and waiteth there for the bodie and this cuise waiteth on all Cursed are all that continue not in all things c. and after Gods great suffering they shall be cut off Hee knew that the beginning of this life was in the word and hee also knewe that the continuance of it was in the word by the grace of God and therefore hee laboured to haue it increased by the word because he was conuinced by his infirmitie that hee might lose it as Adam did and therefore hee seeketh to finish the course of his saluation with feare If Dauid whose zeale had consumed him did yet in this sort pray how much more ought we which for euery light trouble are discouraged in our dutie He prayeth for the vnderstanding of the word because the diuell wil be ready to allure vs from the word if we be inclined thereto as he dealt with Christ when he laide our scripture against it And yet he liketh not of those that rest in the literall sense but hee craueth the spirit to teach him according to the word for the spirit quickeneth and flesh and blood doth not reueale these things and all that are of God must bee taught of God Isa. 54 yet alwaies agreeable to the word Now in this part he prayeth that he may haue vnderstanding and ease from his trouble this request he groundeth on these reasons first of his earnestnes in the foure first verses secondly in respect of his enemies in the sixt verse and thirdly in respect of Gods mercies in the fift seuenth and eight verses In the foure first verses he setteth downe his earnest desire and zeale that he had and he prayeth that he may haue a good conscience in the first verse and faith in the promises in the second verse teaching that these two were al the comfort that he had in trouble when he suffered for well-doing and had his sinnes forgiuen and had the fauour of God Then if we will stand in trouble let vs labour to be grounded on the promises of forgiuenes of sinnes of a new life of his fatherly prouidence and let this purge vs from sin and if we can doe this then nothing shall seperate vs from God as Paul saith Rom. 8. and againe he saith there is no condemnatioÌ„ to them that are in Christ for they haue his spirit to purge them from sinne and to strengthen their faith The want of these causeth men to step backe and the weakenes of our faith the carelesnes of these causeth such feare in Gods children and such shrinking for the diuel layeth their sinnes to their charge which they see not discharged and their faith is weake and therefore they are diuing vp and down And surely trouble must come to all for so it is ordained though to some lesse than others and therefore when it commeth we are faint if we haue not been carefull to keepe a good conscience and to strengthen our faith But if we haue done thus then shall death be pleasant vnto vs for wee shall be blessed Apoc. 12. and our workes shall follow vs that is our faith and the fruites of our faith Againe if wee suffer for our sinnes c. then wee want faith and a good conscience and therefore we murmur and crie out yea and goe to witches and wisards Yea Gods children though they come not to this grosse sinning yet they inwardly grudge and they haue secret murmurings because they haue failed in strengthening their faith keeping a good conscience but the children of God that make Christ all in all they say the Lord giueth and the Lord taketh this is the patience of Gods children And Iob did not faile till his faith failed and though his three learned aduersaries reasoned against him to proue him an hypocrite yet his conscience sustained him and therefore reckoneth vp his vertues chapter 28. and 31. And he also confessed his faith I know that my Redeemer liueth this was his faith and this was his conscience that in his trouble sustained him These things haue no lesse fruite in prosperitie for the want of them cause men to lift vp themselues on high but the word represseth pride lust and loue of worldly things so that they are â—â—uÌ„â—le in prosperitie for the worldlings seeke after the things of this world because they neuer felt the peace of conscience they seeke their owne glorie because they neuer felt what the glory of God was and neuer seeke knowledge because they know not what the soule is Yea the children of God because they labour not continually to keepe a good conscience and to strengthen their faith they are carried away with the loue of earthly things after the example of the wicked for prosperitie is as a floud which carieth all things with it and as well good as bad and therefore they are often caried away with the loue of these outward things But the children of God which doe diligently labour after these things they behaue themselues so as that God may be glorified by their prosperitie and aduersitie
is to say whether is the happiest I. Hall ANOTHER IN ENGLISH IN COMMENDATION of Maister Greenham and his godly and learned workes set forth by Maister Holland Preacher of Gods word GReene yet I am may Greenham say and greene shall flourish still Though World Sicknes Death and the Graue on me haue wrought their will The Apostate world me wore with griefe and troubles manifold Whilst that I sought with all my strength her pillers to vphold Then Sicknes came Deaths Sergeant grim my â—arkesse craz'd t' arrest And Death at sheeles with gaping graue receiu'd me for their guest But great Emmanuel mark'd and smilde to see them take this toyle To roote and race out Greenham quite and gaue them all the foyle My soule he plants in Paradise there greene to flourish aye And charg'd the graue my body safe to keepe till the last day And least Death should suppose on earth h 'had blotted out my name He stirs vp Hollands louing minde for to renue the same So that as oyntments precious my workes on earth doe smell Refreshing poore distressed soules whom Sathan seekes to quell Loe here the fruit of godly zeale and zealous pietie In Greenham who triumphs against all Sathans tyrannie In spite of world Sicknes Death Graue and all the powers of Hell With godly Men aliue and dead it alwaies shall goe well F. Hering TO THE RIGHT VVORSHIPFVLL SIR MARMADVKE DARRELL AND SIR THOMAS BLOOTHER KNIGHTS SVRVEYERS GENERALL FOR THE VICTVALING OF HIS MAIESTIES NAVIE Stephen Egerton wisheth increase of all true comfort in this life and euerlasting felicitie in the life to come through our Lord Iesus Christ. PVblius Virgilius Prince of Latine Poets being demaunded why he read the writings of old Ennius made this answere Aurum colligo ex Ennij stercore that is I gather golde out of Ennius his dunghill meaning thereby that though Ennius his Poems were not so exquisitely penned as they might haue been by Virgil himselfe yet much good matter might be picked out of them Surely right VVorshipfull if one heathen man could gather gold out of the writings of another how much more may we being Christians gather not gold only but pearles and pretious stones out of the religious and holy labours of Master Richard Greenham though not all polished by his owne penne being a most godly brother yea more than a brother euen a most painefull Pastor zealous Preacher and reuerend Father in the Church of God of whom I am perswaded that for practicall diuinity which ought worthily to haue the preheminence he was inferiour to few or none in his time VVherefore the same prouidence of God which moued that faithful Minister Master Henry Holland to collect and publish so many of his worthie labours for the good of the Church doth call and allure others to the reading of them and namely you right VVorshipfull who haue shewed singular kindnes as Naomi saith of Boaz both to the liuing and to the dead that is both to good Master Holland while he liued and to his desolate widow and fatherles children since his death In respect whereof shee desired by my hand to testifie hir thankfulnes to both your VVorships as it were by these two mites of this dedicatory Epistle which office of loue to my deare brother deceased and to his widow and children liuing I doe the more willingly tender to your VVorships because I am partly priuie to your kindnes and bountie both towards them towards others The Lord giue mercie saith Paul to the house of Onesiphorus for he often refreshed me c. The same might faithful Holland say and the same may his widow and children say The Lord giue mercie to your houses and posteritie for you haue often refreshed them which being done as I doubt not in faith and from loue out of a pure heart shall be put to your reckning and brought in as a cleare euidence for a comfortable sentence to passe on your side in the day of the Lord Iesus Christ To whose most gratious direction and blessing I commit you both with the vertuous and Christian Ladies your wiues and whole families From my house in the Black Friers this third day of Aprill 1605. Your VVorships readie to be commanded in the Lord STEPH EGERTON GRAVE COVNSELS AND GODLY OBSERVATIONS SERVING GENERALLY TO DIRECT ALL MEN IN THE WAIES OF TRVE GODLINES BVT PRINCIPALly applyed to instruct and comfort all afflicted consciences Affections HE vsed this triall of his affections as of anger griefe ioy or such like in this manner If by them he was made lesse fit to pray more vnable to do the good he should lesse carefull to auoid sin then he thought his affection carnall and euill and not of God but when his anger loue grief and other affectioÌ„s prouoked him more to pray and made him fitter to do good then he thought his affections to be sent from God as a blessing vnto him 2 God sheweth vs often in our affections what we may doe in our outward actions 3 Some labour more for knowledge lesse for affection some more for affection lesse for knowledge some busie themselues in Church-discipline and are slender sighted in their priuie corruptions some be diligent to espie things in others abroad and negligent to trie themselues at home but it is good to match both together 4 Rare good things are pleasant but by vse they are lesse esteemed and rare euill things are fearefull but by vse they become lesse grieuous This comes to passe because we rather bring with vs naturall affections of ioy and sorrow and feare than spirituall meditations which are onely of the true ioy and sorrow 5 We must euer learne to suspect our owne opinion and affection when the case any thing concerneth vs. 6 He said that when for some causes naturall affection deceiued him yet the ordinance of God caused him to doe duties 7 He thought it not good at table to be extraordinarie either in ioy or sorrow vnlesse it were for some special cause but rather it were conuenient priuately to a godly friend or before the Lord to powre out our hearts and after the example of Ioseph to make our affections knowne as little in companie as may be Afflictions 1 HE thought all afflictions to be puttings of him to God from slothfulnes 2 It is a most certaine thing in Gods children that the more their afflictions grow the more their faith groweth the more Sathan striueth to draw them from God the more they draw neer to God although indeed in feeling they caÌ„not see somuch 3 Many can speak faire things in the eares of God so long as they be in affliction but afterwards they will speake euill things in the eares of heauen and earth 4 He said to one complaining of sudden gripes and nips in the bodie Of sudden â—eares in the minde that we should make our vse of them and though it were hard to search the particular
reports 2. When anie report the faults of others without care of their credit or when with flattering hearts they commend any man 2. Inwardly either 1. In suspition without iust cause 2. In iudgement falsly or hardly of anie man Which bee the occasions of false witnesse hearing They be fleshly hatred of our enemies the carnall loue of our selues or of our friends to get the things we loue and to auoide the things we feare or hate How are wee partakers with false witnes bearers If we either command or counsell it to be done If wee mislike it not or not stay it if we can What is here commanded 1. First in iudgement to further righteous causes so farre forth as my calling requireth 2. Secondly to speake the truth from my heart to euery man so farre forth as it is requisite for him to know it 3. Thirdly to be as carefull of the credit of my neighbour as of mine owne both in his presence and absence so farre forth as the nature of his offence will permit 4. Fourthly to hope and belieue the best of euery man Rehearse the tenth Commandement Thou shalt not couet c Arâ— all motions and desires euill No for the desire of meate drinke sleepe and such like are naturall and in their owne nature good vnlesse through our corruption they become sinfull What motions be euill These motions be euill which are either against God or our Neighbour Are all those forbidden in this Commandement No for all those which are against God are forbidden in the first commandement but these motions onely are here forbidden which are against our Neighbour Seeing in the former Commandements wee are forbidden to hurt our neighbour in heart how doth this differ from the former In the former Commandements the setled desires of the heart are forbidden but the motions are onely here forbidden whereunto the heart doth not consent Whereof doe these motions arise They either arise from our owne corruption or are offered by Sathan or by the world Are all these motions sinne in vs All that arise of our corruption are sinnes in vs but they that be offered by Sathan or the world are not sinnes vnles we be infected with them How are wee infected with them 1. First when weetake pleasure in them 2. When wee be intangled with them 3. When we suffer them to tarrie in oâ—â—â—inâ—es though our hearts doe not giue coâ—sent How is this Commaundement brokâ—â— Three waies 1. First when euill motions arise of our corruption moouing vs to hurt our Neighbours 2. Secondly when we be infected with those motions which Sathan or euill men doe put â—nto our mindes 3. Thirdly when we doe not with like affection desire the good of our Neighbour as wee doe our owne What is then commaunded I am commaunded to loue my Neighbour as my selfe Who is your Neighbour Euâ—ry one that is neere mee and standeth in neede of my helpe and it lieth in me to helpe him though otherwise he be a stranger vnto me or my foe Why iudge you so Because of the Image of God in him and that hee is mine owne flesh in respect of our first parents Doth the Law of God prescribe the perfect rule of righteousnes Yea for there is no good thing in deede worde or thought but heere it is commaunded and likewise no euill but heere it is forbidden Can euery one keepe the Law of God perfitlâ— They that are not borne againe of God cannot keepe it neither in all nor in any one point as pleasing God thereby in respect of themselues Why so Except a man be borne againe of God hee cannot see the kingdome of heauen not enter therein neither can hee keepe the commaundements of God moreouer all men by nature being borne and conceiued in sinne are not only insufficient to any good thing but also disposed to all vice and wickednes What punishment is due to the breakers of Gods Law In this life the curse of God and death with manifold miseries both of body or soule or both What else Where this curse is not taken away euerlasting death and damnation both of bodie and soule in the world to come But God is mercifull Hee is indeed full of mercie but hee is also full of righteousnes which must fully be discharged or else wee cannot be partakers of his mercie And cannot wee by our selues make satisfaction for our sinnes We cannot by any meanes but rather from day to day encrease our debt But doth not God wrong to man to require of him that he is not able to performe No for God made man so that hee might haue performed it but hee by his sinne spoyled himselfe and his posteritie of those good gifts Can anie creature in heauen or earth which is onely a creature make satisfaction to his righteousnesse No none at all for First God will not punish that in another creature which is due to be paid by man and besides none that is onely a creature can abide the wrath of God against sinne and deliuer others from the same What manner of man is to be sought out to bee our Mediatour and Deliuerer Hee which is indeed a very man and perfectly righteous and more mightie than all creatures that is hee which also is very true God Why must hee be man and perfitly righteous Because that the righteousnes of God requireth that the same nature that sinned should pay and make amends for sinne Why must hee be God withall Because that by his godly power hee may abide the burden of Gods wrath in his flesh and may get againe and restore to vs the righteousnes and life which wee haue lost Who is that Mediatour which is very God and very man and perfiâ—ly righteous withall Our Lord Iesus Christ who was made vnto vs Wisedome Righteousnes Sanctification and Redemption What is the vse of all that hetherto hath bâ—ene taught The vse is to bring vs to a sound perswasion and fâ—eling of our sinnes because they haue deserued so grieuous punishmeÌ„t as either the death of the sonne of God or hell fire Are they onely deliuered from the curse of the Lawe and made partakers of the merites of Christ that are truely humbled They onely and none other Esâ—i 57. Matthew 5. 3. 4. 5. and as for the Lawe heauen and earth shall passe away but one jote or title of Gods Law shall not faâ—e till all be fulfilled How is the truth of Gods Law fulfilled It is fulfilled in 1. Gods children because it bringeth them to be truely humbled in themselues for their sinnes and then sendeth them to Christ in whome it is fully fulfilled 2. The wicked because it declareth to them their iust confusion when to the ende they either presume or despaire Is sorrow for sinne sufficient to bring vs to Saluation No for wee must also haue a true Faith What is that true Faith that saueth vs It is a true
people and so for mee How gather you this By the annointing of Prophets Priests and Kings which were figures of him Was Christ annointed with materiall oyle as they were No but he was annointed with all gifts of the holie Spirit without measure Why dâ—e you call him Prophet Because hee was he is and euer shall be the onely teacher of the Church What were then the Prophets and Apostles They were his Disciples and seruants and spake by his spirit What comfort haue you by this Hereby I am sure that he will leade me into all truth reuealed in his word needfull for Gods glorie and my saluation Why call you him Priest Because offering vp himselfe a sacrifice once for all he hath satisfied for all my sinnes and maketh continuall intercession to the Father for me What comfort haue you by the Priesthood of Christ Hereby I am assured that he is my Mediatour and that I also am made a Priest How are you made a Priest By him I haue freedome and boldnes to drawe neere and offer my selfe and all that I haue to God the Father Why call you him King Because â—e doth guide and gouerne me vnto euerlasting life by his word and spirit What comfort haue you by this Hereby I am assured that by his kingly power I shall finally ouercome the flesh the world the diuell death and hell Why call you him Lord Because not with gold nor siluer but with his precious bloud hee hath purchased vs to bee a peculiar people to himselfe What comfort haue you by this Seeing he hath paid such a price for mee he will not suffer me to perish What is the second thing wherein the faith of Christ consisteth Secondly I beleeue that he hath wrought my saluation indeed after that manner that is set downe in the Creede After what manner hath he wrought your saluation 1 By his most painfull sufferings for sinne 2 By his most glorious victorie and triumph ouer sinne In what words are his most painfull sufferings expressed In these words Suffered vnder Pontius Pilate was crucified dead and buried he descended into hell What is the generall meaning of these words By them I shew my selfe to beleeue that Christ endured most grieuous torments both of body and soule What comfort haue you by this I am freed from all those punishments of bodie and soule which my sinnes haue deserued How then commeth it to passe that we are so often afflicted with grieuous torments both in bodie and soule Our sufferings are not by desert any satisfaction for our sinnes in any part but being sanctified in the most holy sufferings of Christ they are medicines against sinne Why are these words added Suffered vnder Pontius Pilate Not onely for the truth of the storie but also to teach that he appeared willingly and of his owne accord before a mortall Iudge of whom he was pronounced innocent and yet by the same he was condemned What comfort haue you hereof That my Sauiour thus suffering not any whit for his owne sinnes but wholy for mine and for other mens sinnes before an earthly Iudge I shall be discharged before the heauenly iudgement seate What is meant by this That he was crucified That he died not onely a common death but such a death as was accursed both of God and man What comfort haue you by this I am comforted in this because I am deliuered from the curse which I haue deserued by the breach of the law and shall obtaine the blessing due vnto him for keeping of the same What is meant by this That he died That his soule was separated from his bodie so that he died a corporali death Why was it requisite that he should die Because by sinne came death into the world so that the iustice of God could not haue beene satisfied for our sinnes vnlesse death had beene ioyned with his sufferings Why is it â—rther added That he was buried To assure vs more fully that he was truely dead What comfort have you by his death and buriall 1 I am comforted because my sinnes are fully discharged in his death and so buried that they shall neuer come into remembrance 2 Secondly my comfort is the more because by the vertue of his death and buriall sinne shall be killed in me and buried so that henceforth it shall haue no power to reigne ouer me 3 Thirdly I neede not to feare death seeing that sinne which is the sting of death is taken away by the death of Christ and that now death is made vnto me an entrance into this life What is the meaning of this He descended into hell This is the meaning that my Sauiour Christ did not onely suffer in body but also in soule did abide most vnspeakable vexations griefes painfull troubles feare of minde â—â—to the which both before and most of all when he hanged vpon the crosse he was cast What comfort haue you by this I am comforted in this because in all my grieuous temptations and assaults I may stay and make sure my selfe by this that Christ hath deliuered mee from the sorrowfull griefes and paines of hell What beleeuest thou in this article Hee rose againe from the dead I belieue that Christ in his manhood hath suffered for mee and that he did in the third day â—â—â— againe by his owne power from the dead Wherin doth this article minister comfort vnto thee In three things 1. His resurrection doth assure me that his righteousnes shall be imputed to me for my perfect iustification 2. it comforteth mee because it doth from day to day raise me vp to righteousnes and newnes of life in this present world 3 It ministreth vnto me a comfortable hope that I shall rise againe in the last day from bodily death What beleeuest thou in this Article Hee ascended into heauen I belieue that Christ in his humane Nature the Apostles looking on ascended into Heauen What comfort haue you thereby 1. I am comforted in this that Christ hath prepared a place for mee in heauen which now I see by Faith and herâ—aâ—ter shall fully enioy 2. I am comforted by his intercession to the Father for me What fruite haue you by his intercession 1. First it doth reconcile me to the Father for those sinnes which I doe daily commit 2. Secondly being reconciled in him I can pray to GOD with boldnesse and call him FATHER What is the meaning of this article Hee siâ—tteth at the right hand of God the Father I belieue that CHRIST in mans nature was aduanced by the FATHER vnto that high authoritie whereby hee ruleth all things in heauen and earth What comfort haue you thereby 1. I am comforted because I shall receiue from him all things needfull for mee vnder his gratious gouernment 2. By his power all mine enemies shall be subdued and troden vnder my feete What beleeue you in this article From thence hee shall come c I belieue
if before it was begun is now continued or i◠it was not before now beginneth and neuer endeth world without ende For though true it is that sicknesse pouertie imprisonment or banishment haue ended their tearme in death yet a wounded heart which was temporall in this life is now eternall after this life that which before death was in hope recouerable is after death made vncurable and vnrecouerable It is good therefore to consider if euen in this life the torment of conscience be so fearefull how much more grieuous is it to sustaine it in hell where that is infinite which here is finite where that is vnmeasurable which here is measurable where is the sea of sorrow whereof this is but a drop where is the flame of that fire whereof this is lesse than a sparke But to shut vp this argument Some there haue beene who throughout all their life time haue beene free from all other troubles so as either they felt them not at all or else in very small measure and by that meanes neuer knew what outward trouble meant As for example some men there haue beene who for sicknesse neuer knew the head-ach for pouertie neuer knew what want meant who for discredit were neuer euill spoken of who euer put farre from them the euill day of the Lord who made a league with death as it were and a couenant with hell who though they could crucifie euery crosse rather than come vnder any crosse yet they could neuer escape a wounded conscience either in this life or in the life to come True it is that Gods children by faith and repentance doe often escape it but the wicked and such as are borne vnto it as to their sure inheritance the more they flie from it the more it pursueth them If we haue transgressed the Ciuill Iawes the Iudge by bribes may be corrupted if a man haue committed some capitall offence by flying his Countrie he may escape the Magistrates hands but our consciences telling vs that we haue sinned against God what bribe shall we offer or whither shall we flie whither shall we goe from his spirit or whither shall we goe from his presence If we ascend into heauen is not he there If we lie downe in hell is he not there If we flie to the vtmost parts of the sea is he not there also There needeth no apparitor to summon vs there needes no Bayly arrant to fetch vs there needes no accuser to giue in against vs sin will arrest vs and lyeth at the doore our owne consciences will impannall a Quest against vs our owne hearts will giue in sufficient euidence and our owne iniquities will pleade guiltie to our owne faces Thus we see both by the experience of them that haue suffered the wound of the spirit and by the comparing of it with other euils what a weight most grieuous and burthen intolerable it is to haue a tormented conscience Now let vs shew how we may preuent and by what meanes Gods children falling into some degrees of it for if it rage in extremitie it is an euill most dangerous may safely and quietly be deliuered from it And here a iust complaint is to be taken vp and it is a wonder to be marked that we see many so carefull and watchfull to auoyd other troubles and so few or none take any paines to escape the trouble of minde which is so grieuous We see men louing health and loathing sicknes in diet temperate in sleepe moderate in Physicke expert skilfull to purge and to auoid such corrupt humors which in time may breede though presently they doe not bring forth some dangerous sicknes yet to auoyd the diseases of the soule no man abateth his sleepe no man abridgeth his diet no man prepareth Physicke for it no man knoweth when to be full and when to be emptie how to want and how to abound Others caried away with the loue of riches and very slie to fall into pouertie will not sticke to rise early and take sleepe lately to fare hardly to teare and taw their flesh in labour by land and by water in faire and foule weather by rockes and by sands from farre and from neere and yet to fall into spirituall decaies to auoide the pouertie of conscience no man taketh such paines as though saluation and peace of minde were not a thing worthie the labouring for Some ambitiously hunting after honour and not easily digesting reproches behaue themselues neither sluggishly nor sleepily but are actiue in euery attempt by loue and by counsell by prudence and prowesse by wit and by practise by labour and learning by cunning and diligence to become famous and to shun a ciuill reproch yet to be glorious in the sight of God and his Angels to fall before the heauens in the presence of the Almightie to be couered with shame and confusion of conscience we make none account as they who neither vse any meanes to obtaine the one nor auoid those occasions which may bring the other Others vnwilling to come within the reach and danger of the law that they may escape imprisonment of body or confiscation of goods will be painefull in penall Satutes skilfull in euery branch of the ciuill law and especially will labour to keepe themselues from treasons murthers felonies and such like offences deseruing the punishment of death yet when the Lord God threatneth the seizure both of soule and body the attaching of our spirits the confiscating of our cōsciences the banishing of vs from heauen the hanging of vs in hell the suspending of our saluation the adiudging of vs to condemnation for the breach of his commandements no man searcheth his eternall law no man careth for the Gospell neither the sentence of euerlasting diuorcement from the Lord neither the couenant of reconciliation is esteemed of vs. And to reach our complaint one degree further Behold the more we seeke outward pleasures and to auoid the inward trouble of minde the more we haste and runne into it and suddenly plunge our selues in a wounded spirit ere we be aware Who posteth more to become rich who hopeth lesse to become poore than the marchant man who aduentureth great treasures who hazardeth his goods who putteth in ieopardie his life and yet suddenly he either rusheth vpon the rocke of hardnesse of heart or else is swallowed vp of the gulph of a despairing minde from which afterwards he cannot be deliuered with a ship full of golde Wofull proofe hath confirmed how some men wholy set on pleasures such as could not away to be sad and to be hedged vp alwaies of godly sorrow haue had their tables made snares and euen their excesse of pleasures hath brought excesse of sorrowes and whilest they laboured to put the euill day farre from them they haue vsed such follies as haue bred them most bitter and terrible torments of their fearefull and trembling consciences There be some of another sorte who
these men what would people say of vs They would count vs Atheists they would thinke vs the wickedest men in the world Well for our instruction and consolation herein let vs learne that these kindes of temptations are either corrections for some sinnes past or punishments for some sinne present or forewarners of some sinne to come We shall see many tempted to adulterie who no doubt cannot be brought to commit it and yet because in their youth they haue committed it and not repented of it it comes to them againe The like may be obserued in theft in gluttonie and in other temptations which are not so much sent vnto vs presently to ouercome vs as to put vs in minde that sometime heretofore we hauing bin ouercome with them should now repent for them Sometime a man shall lie in some sinne whereof when he will not be admonished neither by the publike nor priuate meanes then some other strange temptation shall fall vpon him differing from that wherein he presently lieth to admonish him of that other sinne As when a worldling shall be tempted to adulterie a thing which he hath no desire to doe yet it is to make him looke to his worldlines whereof he hath so strong and thorough a liking wherewith if then he will not be awaked he may suddenly fall into that too and so by the punishment of God in punishing one sinne with another both his sinnes shal be to his great shame layd open and one sinne shall make knowne another Sometime also it commeth to passe that one shall be tempted with such a sinne as neither heretofore nor presently he hath giuen any liking or entertainment vnto and yet the Lord by it may forewarne him how he may fall into it hereafter as also to shew that he hath stood all his former life rather by the grace of God than by the strength of flesh and blood Wherefore when thou art moued to doubt of God of Christ of the word or of iustification doe not so much stand wondring at these strange temptations as thinke with thy selfe that it is the mercie of God by them to cause thee better to discerne of those temptations in others when thou shalt haue obserued with feare and trembling how they make their first entrie into a mans heart how they gather strength how they agree with our corrupt nature in what degrees they come to some groweth how the spirit of God doth resist theÌ„ what be the meanes best to preuaile against them And thus if thou make thy profit by them thou shalt so wonderfully search and descrie by seuerall veines the bodie age and â—leight of these temptations in others by an holy experience which God hath taught thee in thy selfe that besides that thou shalt lay forth mens secret corruptions as if thou werst in their bosomes thou shalt be able also by the seede of sorrow in thy selfe to beget an vnspeakable ioy in others who in time may be tempted as thou now art Thinke moreouer and besides that such is the efficacie of sinne that they who are now no Papists Heretikes Adulterers or Theeues may for their secure contemning foolish passing ouer of these temptations sent vnto them suddenly shortly after fall into them because they would not seeke to make some vse of them nor confesse before the Lord both their pronenesse and worthinesse to fall into them But if we will humble our selues in such temptations learne by them meekely to discerne the corruptions of our harts we shall not onely presently deliuer our selues from perill but be also further enabled to assist others hereafter in the like danger But some will oppose against these things which we haue deliuered Doe you thinke it a remedie to cast downe them that are alreadie humbled This is rather to be a butcher than a builder of a mans conscience To whom I answere that I desire preachers to be builders and not butchers and it is one thing generally to applie and another particularly to lay the medicine vnto the wound It is good to begin with searching first and to purge the sore by the vineger of the Law after to supple it with the oyle of the Gospell Both which must be done in wisedome vsing them to some in greater to some in lesser measure For as some hauing nothing but a decay of nature no mortall humour neede rather restoratiue than purging medicines so some rather troubled for some spirituall wants than for grosser sinnes neede not so much the sharpe threatnings of the Law as the sweete promises of the Gospell As the body through some extraordinarie repletion hauing gotten some great surfet not so much to the weakening of nature as to the threatning of imminent death and therefore requireth rather some strong purgation than comfortable and cordiall medicines euen so the soule brought almost to deaths doore with some extraordinary sinne is rather to be bored and pearced with the denouncing of Gods iudgements than otherwise But because we would deale more plainly and lesse confusedly it is good in our accesse to afflicted consciences to lay these two grounds First we must perswade the persons humbled that their sins are pardonable their sores curable And after that this visitation is not so much a signe of Gods wrath and anger as a seale of his mercie and fauour in that it is not either blind or barren but plentifull in good effects and fruitfull in godly issues The former how needfull it is the experience of so many almost as haue been throwne downe is a sufficient witnes who haue had this as a tagge tied to their temptations that neuer any were so plagued as they none euer had the like temptations the Lord will surely make an end of them in some strange and vnknowne temptation Wherein they are not vnlike vnto men fallen into some dangerous disease who thinking them selues to be without the fadome of the Physitions skill not to be within the compasse of things recouerable adde a second and sorer griefe vnto their former Wherefore as these men seeme to be halfe healed when any man of knowledge can be brought who by experience hath cured the like maladie in like degrees in others so these sorrowfull soules are not a little by hope refreshed strengthened to looke for some ease when they see none other temptation to haue ouertaken them than such as hauing fallen into the nature of man haue found mercy at the hands of God that he might be feared This ground worke framed it is good to build vp repaire the decayed ioy of the mind partly by the law to make a preparatiue for these ioyes if the mind not truly humbled be not fit to be truly comforted partly by the Gospell if the conscience kindly throwne downe is become a fit subiect to apply the sweete promises of God in Iesus Christ vnto it And here againe to answere them that denie the law wholy or at
man so no man knoweth the meaning of the Lord in his word except God giue him his spirit to declare it vnto him And if we must pray when we come to our meate and drinke that God may giue nourishment to vs by them then how much more must we pray God to nourish vs by his word for else we cannot profit thereby And as no man dare touch meate and drinke before he pray and we haue no title to it before it be sanctified to vs by prayer how impudent are they that dare touch Gods booke without prayer or thinke that otherwise they haue title vnto it Paul may plant and Apollo may water but God giueth the encrease so if any be senselesse still and yet haue heard long it is because God hath not reuealed his wil vnto them Men may be diligent yet they shall erre if God giue not his spirit and though they meditate and conferre yet they shall be punished for giuing libertie to their rouing braine and to their tongue except they pray for Gods spirit Many rest in knowledge and want faith because they want prayer and wee rest in knowledge and neuer practise because wee pray not to God to write his law in our hearts by his spirit that now not wee but he may worke in vs. They that take any thing in hand without prayer howsoeuer they say they abhorre Poperie yet they practise it because they take vpon them to haue some power in themselues For thanksgiuing if we be bound to praise God wheÌ„ he hath fed our bodies how much more when he hath fed our soules And shall God be iustly offended with vs if we thanke him not for our refreshing with meates sleepe c and shall wee not tremble for feare of reuenge if we haue not praised God for any light or any good motion that he hath put into vs For want hereof â—fter some lightning followeth some darkenes and after much feeling commeth deadnes and by this meanes Satan goeth about to take all Gods graces from vs. Dauid saith Blessed art thou Lord O teach me thy statutes This sheweth that wee must euer praise God before we come to reade Many are feruent in asking but cold in giuing thankes And if we would giue thankes to God it would much ease vs in asking and God would not punish vs in taking his graces from vs. FINIS A TREATISE OF THE RESVRRECTION Psalm 16. 10. For thou wilt not leaue my soule in the graue neither wilt thou suffer thine holy one to see corruption Philip. 3. 20. Our conuersation is in heauen from whence also we looke for the Sauiour euen the Lord Iesus Christ. Vers. 21. Who shall change our vile bodies that it may bee fashioned like vnto his glorious bodie according to the working whereby hee is able euen to subdue all things vnto himselfe ARe wee perswaded with the Prophet of God Psalm 16. that wee shall bee raised and freed from corruption that our death is a sleepe our graue as a bedde and that that God that raiseth the Sunne daily out of his denne will drawe vs also out of the earth then haue we true faith which vndoubtedly wee shall finde more strong if long before death come wee would exercise our selues with the meditations of death Many wee see by deferring all vnto the last ende die heathenishly many who would seeme to haue more heroicall spirits desire vnnaturally to dye not that they are surcharged with the burthen of their rebellion and corruption but because as beasts they neither can reioyce in things in heauen nor feare the paines in hell These are more drowsie and senselesse beasts than those who are more loth to depart in whom appeareth more nature and some conscience but the other degenerating from nature are a farre more monstrous and daungerous kinde of people Howbeit the common sort of people commend this kinde of death they say thus he departed as meekely as a lambe he went out of the world as a bird goeth out of the shell he died very quietly neuer speaking a word nay they might say more truly he died beastlike he gaue no token of repentance in acknowledging his sinnes he shewed no fruite of faith how he was saued in Christ he gaue no testimonie of his hope in witnessing a ioyfull resurrection and chaunging to a better life Thus wee see how readie wee are to extreames either fearing death too much or fearing it too little Well if wee will be rid of that feare in excesse behold here is a remedie My flesh doth rest in hope for thou wilt not leaue my soule in graue But there are othersome who can yeeld quietly to death also what is their reason what is their faith forsooth they say they must pay that willingly which is due of necessitie and seeing they owe God a death they had as lieue die at first as at last when the debt is payed it can bee no more required It is farre otherwise with the children of God who of all others haue the greatest preferment by death yet hauing tasted of the land of the liuing euen in this life cannot satisfie themselues in the multitude of many dayes with the sweete sâ—ppe thereof vntill their measure be brimme full Then they dying in the ripenes of yeeres and in the fulnesse of dayes are gathered in their due time into the Lord his barne as a ricke of corne Then they hauing fought a good battaile runne their full race and kept a true faith can with ioy in Christ looke for the crowne of glorie which is prepared for them To this wholesome meditation and fore-thinking of death the daily mortalitie and dropping away of others ought to stirre vs vp For wee see many round about vs of the same complexions of the same age that we are of breathing of the same aire vsing the same diet which wee doe who goe before vs and are gleaned from those miserable calamities which our long contempt of the word hath threatned to fall vpon vs. Let vs labour then to lay vp our flesh in hope that our departure from hence may be as the sailing ouer the Seas as the trauailing of a woman as a deliuerie out of prison and a returning from exile Certainly a man is neuer more tried to be a Christian than in contemning death for Heretikes concerning other things may haue as great gifts as other professors but in death they will bewray their hypocrisie either in murmuring as dogs or in vnsensiblenes as blockes But in Christians there appeareth such an heroicall alacritie tempered with so gratious humilitie that they desire not to liue but to keepe a good conscience they refuse not to die for nothing but for hope of a more happie inheritance It may be that others as we said may shew some cheerefull countenance to die but it either proceedeth of some phrensie vnaduisedly or of rashnesse especially or of numnesse carelesly Neither would I haue any
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 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
may know that he felt great dulnesse and deadnesse in himselfe which often creepeth euen on the dearest Saints of God but so as they struggle against it still and referre themselues to Gods mercie wherein consisteth our life both spirituall and corporall Vers. 160. The beginning of thy word is truth and all the iudgements of thy righteousnesse endure for euer AS if hee should say I beleeue that thou wilt thus quicken men because the verie beginning of thy Word is most iust and true and when thou diddest first enter into couenant with me I did finde that thou diddest not deceiue me nor beguile me and when by thy spirit thou madest me beleeue thy couenant thou meanest trutâ—â—â— I know that â—s thou diddest promise thou wilâ— performe for thou art no more liberall in promising than faithfull and iust in performing and thy iudgement will be as righteous as thy promise is true wherefore as soone as thou speakest trueth proceedeth from thee so â— know that thou wilt defend and preserue me that thy iudgements may sâ—â—â—e as righteou in thee And as this was particular to him so is it generall to all for where the Lord doth in mercie promise there in righteousnesse he will performe and where the Lord in wâ—â—â—h doâ—â— threaten there in iudgement he wil righteously execute For where he 〈◊〉 he sheweth himselfe true and when he performeth he executeth righteousness when the Lord threatneth he manifesteth himselfe to be iust when he executeth he proueth himselfe to be righteous So the speech of the man of God containeth thus much Though all men be liars I know thou O Lord art true thou doest promise that thou wâ—â—t watch ouer thy children and that no temptation shall ouercome them I know this promise is true and therefore as thou diddest promise in truth in the beginning so wilâ— thou performe in righteousnes in the ending For both in beginning and in ending thou â—â—â—â—like and true How iniurious then are we to the Lord who will doubt of Gods promises that in prosperitie he will renue our hearts and put into vs a good spirit And why doe we doubt of his prouidence in aduersitie seeing his promise hath euer his issue in truth and veritie and seeing the Lord will not leaue vs vntill euery word that he hath spoken come to pass for heauen and earth shall passe but not one word of his mouth shall faile And as the consideration hereof doth coÌ„fort vs in his promises so also must it humble vs in his threatnings Seeing then he hath pronounced and giuen out his sentence that no vnrighteous persons nor fornicatours nor idolaters nor adultereâ—s nor wantons nor buggerers â—â—r theeues nor couetous nor drunkards nor â—aâ—lers nor extortioners shall inherit then his kingdome as this is truth so it shall surely come to passe in his righteous iudgement So that they that haue done these things without speciall grace and singular repentance shall surely be damned For as true as the word of God is so righteous are his iudgements He is true of his mouth when the word passeth from him he is iust in his workes when he is righteous in performing Thus we see that to be soundly grounded in faith we must couple with the promises of God his performance with his threatnings his executions Thus also must we fight against vnbeleefe so that if we will not 〈◊〉 the Lord of vntruth we must waite for the accomplishmeÌ„t of his truth Whether then concerning â—â—s mercy his promise be of newnes of life of forgiuenes of sinnes of his prouidence or of life euerlasting we must strengthen our faith with assurance that as his word is true so also his executing of it is righteous So that the word of God shall certainly haue an issue either to humble vs by profiting or else to debarre vs of his kingdome in refusing it The sense then of the man of God is plaine and euident in shewing whatsoeuer the Lord hath spoken for good in his promise he will performe it to his children Whatsoeuer he hath threatned for euill he will execute it vpon the sinners so that we may be assured of the full accomplishment of his promises and of the righteous executing of his iudgements PORTION 21. SHIN Vers. 161. Princes haue persecuted me without cause but mine heart stood in awe of thy word AS the man of God not long before shewed that he had many persecutors so here she sheweth they were no meane men nor of the inferiour sort but mightie Princes neither Princes of a prophane people but rulers of the chosen of God the Iewes and that he did not suffer for deserts as an ill doer but innocently as one that had â—â—â—ther presu 〈…〉 transgreâ—sâ—d against the Maiestie of God neither disobediently done against th 〈…〉 〈◊〉 this was no 〈◊〉 temptation in that Princes who should haue taken â—is part against his eneâ—â—â—â— â—â—â— whom he should haue received countenance in his cause being good should 〈…〉 and goe against him For what 〈◊〉 â—t to haue the 〈◊〉 to be our 〈◊〉 who should â—ee the gouernouâ—â— of Gods Church in that hee should be◠〈◊〉 to thinke that 〈◊〉 the gouâ—rnours of the people weâ—e â—â—â— or that his one â—â—â—â—â— of your head â—f noâ— one 〈◊〉 〈◊〉 lesse your bodie iâ—â—â—ppâ—ly 〈…〉 yet not the soule You sâ—â—â—â—e â—â—â—â—lâ— bodies of feathered fowles without God â—â—s permission fâ—ll not into the hands of men which are so little in value that two of them are sold for a penie how then can they haue power vpon your bodies without leaue of the Lord seeing ye are far more pretious in his sight and hee taketh a further care of your bodies But if for my glorie yee shall lay downe your liues they can reuenge themselues but of your bodies as for your soule they cannot touch it But mâ—ne heart 〈…〉 we of thy word c. Here wee see the greater feare ouercame the lâ—â—sâ— If the faces of Princes be terrible because their angrie lookes threaten euill their wrathfull words â—enace death because whatsoeuer they will doe they can doe and whatsoeuer they can doe they dare doe yet fâ—are them not â—aith Christ but feare him who in his wrath 〈…〉 â—â—ule into hell They can take and attach the bodie but the good eâ—t â—â— of the soule can they not 〈◊〉 but rather feare him who can arrest the bodie and afterward can â—lso attaâ—h the soule The 〈…〉 het may be this I was afraide to displease thee O Lord and 〈…〉 noâ— to please mâ—â—â— enemies although they were mightier then I. Thus 〈…〉 hâ—w he wâ—â—◠〈◊〉 and that hee perseuered in the feare of God without 〈◊〉 For â—â—â—th hâ— though the feare of my mightie aduersaries was great â—et â—â—◠〈◊〉 the feâ—re of thee had â—â—asoned mine heart and had left sucâ— a deep impression in to 〈…〉 thâ—â— by infidelitie I should mistrust thee or by disobedience I 〈…〉 Wherefore the spirituall feare of thee
meate which though he eate against his stomacke and presently feeleth no benefite of it yet we knowe by experience it doth him good and himselfe afterward shall receiue the same In our great feare we are lesse to be feared those are to feare which feare not Sometimes the Lord doth bring vnbeleeuers that wander from him by crooked waies vnto himselfe Reuerence those words and workes of God which you vnderstand not As the sense of an aguish man is corrupt so is the iudgement of one that is in temptation Muscul. so that things that are either seeme not to be or not such as they are The patient bearing of miserie is an acceptable sacrifice vnto God When the Goldsmith putteth a peece of gold into the fire to make better vse of it it seemeth to the vnskilfull that he vtterly marreth it so the children of God in affliction seeme to the iudgement of the naturall man vndone and brought to nothing but spirituall things are spiritually discerned As none can discerne of the Sunne but by his owne light so neither of the Spirit Hereof arise the diuers iudgements of the tempted of themselues because sometime the good spirit doth inlighten them and other times they are left in their naturall blindnes and Satan also easily deluded them Beleeue alwaies your estate to be the worke of God and varie not therein for your humiliation your consolation the glorie of God and the good of others Beware that you doe not often alter your iudgement of your estate as saying sometimes it is God his worke sometimes Melancholie sometimes your weaknes and simplicitie sometimes witcherie sometimes Satan for these diuers thoughts will much trouble you you may thinke Melancholie may bee an occasion but no cause and so of the rest Looke stedfastly to the hand of God surely resting on this that hee not onely knoweth thereof but that whatsoeuer is done directly or indirectly by meanes or immediatly al is done and gouerned by him Beware of reasoning of musing of solitarines of impatiencie of spirit of murmuring of anger enuie wishes suspitions ielousies too often eating c. or fastings much medling with wordly businesse or much idlenes lying musing in bed vaine mirth Say not you cannot be helped for that may hinder the worke of God Say not if I were in such and such a place I should be well Whereas in consideration of the falling away of many excelling you both in the ages and graces of the new birth you feare you shall not perseuere to the end your meditation and collection is good so long as it preserues you from the carelesnesse of your flesh but it is euill when it would dissolue the assurednes of your faith Indeede so long as you looke vpon your selfe you haue cause of feare because you are vnable to prolong as you are to begin new birth but if you looke to God you haue nothing but matter of faith for that whom he once loueth he loueth for euer Againe as a man swimming in deepe waters is neuer in danger of drowning so long as his head continueth aboue the waters so though you swimme in deepe feare of dangerous temptations yet you are sure and secure because Christ Iesus your head is still aboue all your troubles and therefore is able to draw you his member to the shore of saluation without all perill of perishing It is hard to take vp and beare the yoke of Christ but much harder it is to continue drawing and panting in it vnto the end This caused a godly father to pronounce that in godlines not so much the beginnings as the endings are to be looked to Iudas began gloriously but he ended shamefully Paul began ill but he ended well Then let vs say to our owne soules Good Lord what if our first loue be growne cold how fearfull is it to come a great way out of Sodome and in the end to become a pillar of salt Oh let vs neuer put our hand to the plough and looke backe keepe vs deare God from the beginning in the spirit and ending in the flesh Oh suffer vs not to be the first in outward vocation and the last in inward sanctification let vs feare hauing beene once lightned to be darkened Remember how sometime thy heart hath wrought and trauelled in prayer how the springs of your ioy haue beene in the Lord and his Christ how all thy delights haue been in his Saints how it hath beene thy glorie in singing and praising to be familiar with thy God These former fruites make me looke for after fruites A streight course of religion is somewhat an vncomfortable companion but blessed be that mortificatioÌ„ which so farre estrangeth vs from the world that it chaÌ„geth vs to the similitude of Christ to whom we must be coÌ„formed in sufferings that we may be like him in glorie Suffer not your heat to bee straight narrow and vncomfortable in heauenly things this draweth away both the breath and bud and the life of true godlinesse The Lord keepe you from euill and the Lord satisfie you with gladnesse the Lord giue you the spirit of prayer and heare your prayers the Lord bee your teacher your guide and your comfort oh pray pray pray it is the best sacrifice to God and the most comfortable duty you can doâ— I am not loth to put you in minde of these things you haue many carefull for you in other things O pardoÌ„ me if I be bold in this one thing I trust I reioyce more in the good of your soule than euer I should reioyce in the fruite of mine owne bodie it would be a thousand deaths to me as tenne thousand hels to see your soule miscaâ—ie O let me be accepted more than a ciuill friend more than a friend of the world giue me this benefit to be thought further than a friend in the flesh No griefe shame or sorrow pleaseth the Lord which goeth altogether separated from a sweete perswasion of his fauour Againe no pleasing our selues in the assurance of pardon is acceptable to God which altogether reiecteth the care of espying bewailing and auoiding of sinne Wherefore let this be the barre and bound of your affections in these cases so long as Christ goeth with you so long as the mercies of God accompanie you so long as the grace of the Spirit shineth vpon you be dealing with your sinnes and condemne them to death likewise while you are tender of conscience afraide of sinne reuerently prepared to walke holily with your God laugh at Sathans accusations despise destruction and set at nought the terrors of hell You neuer erre one way or other but by failing of one or both of these that is either in your griefes you are grieued without comfort or in your ioyes you reioyce without reuerence whereby it falles out in the end that as in vnnecessarie griefes you can finde no spirituall pleasure
priuie corruption of nature that by too open dispraise desireth to stirre vp his owne praise cōmendations Parents 1 SEeing a godlie man hauing his sonne in his armes whome hee loued tenderlie he said to him Sir there is the matter of your reioycing God make it the matter of your thanksgiuing 2 The Lord hath corrected the immoderate loue of parents towards their Children specially when it was grounded on nature more then on the gifts of God as we may see in Abraham who so loued Ishmael in Isaack who so loued Esau and in Dauid who so loued Absolon Prosperitie and Peace 1 MEn ought to vse all good meanes in the time of peace and before troubles come and yet though because outward things are as a vaile to hide Gods face from vs we cannot vnderstand good things so easily in prosperitie or if we vnderstand we hardlie haue the feeling of them we must therefore still vse the meanes in hope of that fruite and comfort that commeth in time of trouble vnto which time God often reserues our greatest feeling because it is the most needfull time of helpe 2 And if it be so that in our prosperitie we haue not vsed so the meanes yet are we not therefore in aduersitie vtterly to dispaire of comfort because the Word was giuen for mans helpe who needeth meanes not to helpe GOD who can comfort without meanes neither are wee to bee out of heart though our Conscience tell vs that wee haue vsed the meanes in some weaknes for the Lord pardoneth our infirmities and crowneth our sinceritie in them 3 Browne bread and the peace of the Gospell is good cheere 4 Hee said surely that long prosperitie will breede either heresie or securitie or some great aduersitie and that howsoeuer men did little feare these plentifull dayes yet when prosperitie is full and come to repletion there must needes follow some rupture and the abundance of wealth must needes haue an vlcer to breake out in one place or other Rebuking or reprouing of sinne 1 BEing asked how a man might reprehend he answered First looke that you haue a ground out of the Worde for reprouing then looke if it stand with your calling to reproue Afterward consider if some other man might doe it more profitably than you then looke before whome you reproue least you hinder the credite of the partie with his friends and increase his discredite with his foes And againe if by all occasions of calling person time and place the Lord hath put you in this place to rebuke sinne Consider you must put on you the person of the offender that as you spare not his sinne because of the zeale of Gods glorie so you presse it not too farre because of compassion to a brother then looke that with these your heart be right in zeale and loue and so call for Gods assistance before you speake his grace in speaking and for his blessing after your speaking If anie thing bee left out that might haue bene profitable please not your selfe in it but be humbled for it though some infirmities bee in you yet shall they not doe so much hurt as Gods ordinance shall doe good 2 We must rather winne men with a louing admonition then gore them with a sharpe reprehension that we may more easily worke vpon them afterward 3 If we thinke we may speake wee will speake too soone if we thinke we may keepe silence we will holde our peace too long when wee much loue the persons to whome we speake we slacke our zeale in rebuking of sinne if we be zealous against sinne we slacke our loue to the person 4 Wee may rebuke publikely a publike offence of a priuate man on this manner My brethren such a sinne hath passed from this place the guiltlesse neede not to be offended the person guiltie is to repent of it 5 His manner was both in espying and reprouing of sinne he would not alwayes more sharply reproue the greater sinne nor more earnestly reprehend the lesser sinne but measuring the accidents and the circumstances of the sinne with the qualitie and degree of the sinne it selfe hee did see that some appurtenances with the sinne did aggrauate or extenuate it So as a greater sinne with some circumstances he thought lesse to be reproueable and some lesser sinne with some accidents to be more condemnable euen as we see that the Lord did strike with death the man that with a high hand did but gather stickes on the Sabbath and yet not punished others so grieuouslie who of infirmitie did more deepely prophane the Sabbath 6 By admonition wee may winne and saue soules and for want of due admonition we loose and destroy soules When we are admonished we either denie the thing or else we quarrell with the affection of the speaker and finde many faults Wee had much rather haue our consciences priuily touched then our names openly dishonoured yet when we haue chafed with our owne shadowe and disputed with our owne reason it will come to passe that we shall speake reuerently of him behinde his backe whom we much gainsaide in words before his face Neither for all this vnpatient bearing of an admonition must we leaue off or maruell too much at the little successe of this dutie for either we sinned in the manner of doing or in the want of wisedome or we would too much haue gloried in our selues if wee had done good or too much grieued with our selues if we had not done good or we did conuince iudgement generally or not obserue the applying of things to their circumstances particularly or wee doe all without loue or without prayer and so though wee plant and sow God denieth the first and the latter raine to blesse our labours Againe we are to comfort our selues vnder hope of time to come for experience proueth that some at the first receiuing of an admonition most hardly haue after most profited by it and others receiuing an admonition very gently haue lost the fruits of it afterward very negligently For many curteous natures are as soft as waxe sooner able to receiue the impression of an admonition but lesse able to retaine it Again a more heroicall nature is as the harder wax not so soon admitting the print as surely keeping the print being made Many notwithstanding had rather sleepe in the whole skinne of their senslesnes of sinne and therfore giue entertainment vnto flatterers whom for a while they loue but afterward most grieuously hate for when a flatterer comming to haue some bootie is denied he will reason on this maner Sir I did you this good and therefore I deserue this pleasure Nay rather he should say I haue not done good but euil and therefore it is the mercie of God that I lose the wages of my sinne For let vs learne this as a rule of our liefe neuer to trust him that will promise to
case and that wee be as it were vtterly lost and past hope of recouerie there is no praise of redemption Heere then is the power and profit of our redemption that when all sinnes goe ouer our heads and heauen and earth the Sunne and Moone and the Starres come as it were in iudgement against vs yet a cleare and full raunsome shall be giuen into our hands wherewith to purchase our redemption and so to procure our perfect deliuerance beyond all expectation and so as it were to fetch something out of nothing We see for example in sicknes to haue either little daunger or in great daunger to haue deliuerance by present meanes is nothing but in extremitie and perill when Physicke can doe no good and make nothing for vs to keepe vs from the graue then aboue and beyond all this to be rescued therefro and to recouer our life from the pits brinke is a worke highly deseruing So though God driuevs to ordinarie meanes this is not to withdraw our redemption in vsing the meanes but to traine vp our faith that after hee may make knowne that he hath an helpe beyond all helpes and much redemption And this is needfull for vs to learne for if the meanes be manie we rest in them but if they be fewe and faint the meditation of this redemption will be most comfortable 15 It is an experiment of Gods Children that by prayer sinnes receiue their deadly wound and a temptation by resistance yea we shall finde it both sooner to depart and to recompence the present and little paine with an after and longer pleasure and contrarywise the not resisting thereof causeth it the further to feed in vs and the small present pleasing of our selues is payed with a long bitter griefe of conscience afterward 16 If we will truely learne how to auoide sinnes let vs remember oft what punishment we haue felt for sinne If wee will be kept from vnthankfulnes we must oft call to minde the things that the Lord hath done for his glorie and our soules health in vs. Sicke and sicknesse 1 THis I take to be a fitte prescription to all parties afflicted First to labour to haue peace of conscieÌ„ce ioy of the holy Ghost through the assurance of their sinnes pardoned in Iesus Christ then to be carefull to vse the meanes which may nourish their inward peace ioy thirdly they must reioyce and recreate themselues in wisedome and well-doing with the Saints of God and holie companie and lastly they must refresh themselues with kitchin physicke and a thankefull vsing of the creatures of God 2 It is not good to vse that for dyet which is prescribed for physicke for that will not worke in the extraordinarie neede of the bodie which is vsed as ordinarie in the state and time of health 3 He marked two things commonly neglected he saw that men being in daunger of death would bee prayed for in the Church but they would not haue the Church giue thankes for their recouerie Againe hee saw that women would giue thankes after their deliuerance which is a Christian dutie well beseeming them but they would not before aske the prayers of the Church And seeing it is so rare a blessing to haue the fruit of the wombe seeing sometime the mother sometime the children sometimes both died and that the gift of both is a worke passing the Sunne the Moone and the Starres it were nothing superfluous or burdensome in such cases to pray and to be thankfull 4 It is the wisedome of God ioyned with mercie for the preseruing of his Children in humility and thankfulnes if they forget to spie out and to be humbled for their inward corruptions either to let them fall into some sinne to punish their pride and sway of their owne wit or else which is his more mercifull chastisement to breake them with some crosse vntill their harts be bruised Hereof it commeth that the Lord is constrained to correct our haughtines and coole our courage by some kinde of affliction because we are ready to breake out in time of prosperitie Wherefore to cut off the occasions of sinne which Sathan would finde out in our proude flesh after long time of health the Lord sendeth some sicknes or some weaknes vpon vs to cut short our hornes wherewith by reason of long wealth wee would like Buls of Baâ—an push at the godly the Lord sendeth fire theeues and oppressions to let vs bloud in our riches least wee should â—e too rancke and grow into a surfet The best way in the middest of our prosperitie is to labour to thinke wisely and lowly of our selues and to walke fearfully as being now most jealous ouer this our corrupt nature which least feareth when Gods graces are greatest and namely as of all blessings this is one of the greatest â—uen in abundance health credit and authoritie to carrie as humble and meeke an heart and faithfull a spirit as wee would or ought to haue euen when we come out of some affliction So this of all the plagues is the greatest to be pricked and not to feele to be striken and not to be humbled for it And yet it is no great commendation to bee made better by affliction But this is the praise of godlinesse to grow on more in prosperitie then not to forsake our first loue then to enter into a lowly conceit of our selues for as it is a signe of a more liberall and ingenuous nature to learne more by lenitie than by seueritie or if he slip to recouer himselfe as carefully at the sight of another corrected before him as if he were beaten himselfe So it is a token of a minde more reformed to haue a bruifed minde rather with the â—aste of Gods mercies than with the terror of his iustice or if he see but an inckling of Gods displeasure breeding as much to strike his heart as if the heauie hands of a fearefull scourge were vpon him And here we must beware that we lose not the fruite of the least crosse for if we breake not our hearts with a little affliction we shall afterwards become blockish in greater Wherefore seeing it is a token of a melting heart to bleed at the least blow and it is a signe of a senselesse minde not to be touched vntill the sword hath tasted deeply of our blood let vs pray for the first grace of Gods children not to neede to be corrected or for the second to be the better by the least correction or at the least that the Lord let vs not goe so farre as neither prosperitie nor aduersitie can doe vs good Sathans practises 1 SAthan is readie euer to make vs most vnwilling to that wherein the Lord will most vse vs to the greatest good of his Church 2 We must pray that the Lord giue not that measure of leaue to the diuell that we giue out to sinne but that he would rather make Sathan
but it is the power of Gods presence preparing vs to prayer or some such seruice of God which when we feele if wee fall downe before God in prayer we shall finde an vnspeakable ioy following it but if we cherish it with euill surmises it will leade vs to further inconueniences 77 When we haue greatest cause of ioy for doing some good then it is a good thing most to feare our vnthankfulnes and our selfe-loue and our secure vnkindnes 78 When Sathan cannot get vs to grosse sinnes he will â—ssaile vs with spirituall temptations 79 Nothing in the world will so much feare and shame vs as God in his mercies powred vpon vs which meditation in receiuing graces from God will humble vs from pride in them and keepe vs in feare which be the waies to obtaine new mercies 80 We must beware of smoothering the watch word of our conscience when we are bent to sinne Euery man in his owne conscience is forewarned of sinne though the Lord speake not to him from heauen as he did to Cain 81 As a man being outlawed may take his pleasure for a while but whensoeuer or wheresoeuer he may be taken he must yeeld to that punishment which by verdict is appoynted so the wicked on whom sentence of damnation is already passed may for a while shake off their paines with vaine pleasures but afterward they shall be arrested and carried violently to the place of wofull execution But for the godly which haue the assurance of their inheritance sealed vp in their consciences though they shall be warned in the day of the resurrection to make their open appearance yet as honest men of the countrie shall stand before the Iudge not as fellonious offenders 82 We must first make men by a feeling of sinne to seeke Christ by an holy faith to find Christ and then by newnes of life to dwell with Christ. 83 Balâ—am prayed that he might die the death of the righteous but let vs pray that we may liue the life of the righteous for he liued not the life of the righteous and therefore he could not die the death of the righteous and if we liue the life of the righteous we shall be sure to die the death of the righteous 84 It is a great token of regeneration if we doe not onely sorrow for great sinnes and sigh for small offences but mourne for particular wants of good actions or in good actions for wâ—nt of good affections 85 There is small hope of him which cannot discerne in himselfe the life of the spirit and the life of the flesh and it is to be doubted that he is yet vnregenerate 86 When men being young are too much giuen to carnall pleasures they being old are too much giuen to worldly profit 87 As we haue taken a vaine delight in the vaine course of this life so we must sigh and pray to be delighted spiritually in spirituall things 88 Adam should haue been no worse for his temptation no more than Christ was but that the one yeelded the other did not 89 If the blood of Christ hath washed vs from the guiltines of sinne then the holy Ghost hath purged vs from the filthines of sinne 90 When our sinne hath lesse liking in vs then there is hope that it will decay in vs especially if we sorrow for it when we cannot fully forsake it and labour to forsake it because it is sinne 91 In true mortification we must haue the first motions of sinne and condemne them as accessaries to sinne in conspiring the death of our soules 92 Hypocrisie is seene when sinne lyeth most dead vnder a cloake and most liueth vnder a closet wherewith God is so displeased that when we make no conscience of sinne in close places our priuie sinnes shall breake forth into open places 93 Particular infirmities doe not hinder the preparation of our hearts for the Lord if we haue a true loue of his word as had Iehosaphat 94 Two things are necessarie to espouse vs to Christ the one to vse the pure meanes the other to vse those meanes with a pure heart 95 If we play with our owne affections sinne in the end from sport will spurre vs to confusion For though we be twice or thrice spared yet we must know that the Lord will recompence his long tarrying with wrath 96 Through our corruption we profit more by the doctrine of a man if we thinke he be our enemie than if we thinke him to be our friend for if he be our friend we let it passe as not spoken to vs though the matter neuer so much concerne vs if our enemie if it neuer so little touch vs we thinke it to be spoken against vs. 97 Walking spirits are vndoubtedly not the soules departed but the euill spirits of the ayre 98 It is a great mercie of God to haue a large affection of weldoing when we haue good occasion thereof for God neuer ceaseth in offering occasions but we often cease in hauing affections 99 Obedience is a chaine to tye vp all the creatures of God from our hurt and as a thing to muzzle their mouthes that they cannot bite vs. Againe disobedience breaketh and openeth the mouthes of all things to our destruction 100 If we haue not the fauour of men it is either for the triall of our faith or for want of dutie vnto them that are displeased with vs or because we sought to please them by displeasing of God or because we haue not prayed for them or haue offended God for which he causeth men to be offended with vs. 1 Because we doe not to men the good we should doe God often suffereth them to report of vs the euill they should not 2 Those temptations are most dangerous which haue most holy ends 3 When a man is most merrie he is neerest danger 4 It is the easiest thing in the world to deceiue a good man 5 God hath two hands in the one he holdeth a hammer to breake the proud in peeces and to bray them to powder in the other hand he hath a horne to powre Gods blessings vpon the humble 1. Pet. 5. 5. 6 If a man should be stinted to one meale a weeke he would haue a pined body at the weekes end euen so if our soules be but fed with the word once a weeke they would be as hunger-starued if we could see it 7 You are in earth to follow your calling you are not yet in heauen Adam when he was most holy by creation and free from euery iot of sinne and corruption did walke in his calling appointed of God much more then are we comfortably to follow the Lord his ordinance seeing these outward things did not come in with sinne but were ordained before sinne 8 Whatsoeuer is vpon you
that Christ shall come in his Majestie to pronounce sentence vpon all those that were dead before and vpon them that then shall befound aliue What comfort haue you by this 1. I am comforted in my greatest miserie knowing that CHRIST will come one day and 〈…〉 of all 2. I am sure that hee will giue sentence on my side and take me to glorie with him Why say you I beleeue in God the holie Ghost Because he is God equall with the Father and the Sonne Why call you him â—â—â— Because hee is the Author of all holinesse What fruite haue you by this 1. The holie Ghost doth assure mee that I am the childe of God by making mee to call him Aâ—â—â— Father 2 He assureth me that by the vertue of the death and resurrection of Christ that sinne dieth in mee and I am raised vp to holinesse of life 3. The holy Ghost leadeth me into all truth needfull to Gods glorie my saluation 4. Hee comforteth mee in all my troubles and in death assureth me of a better life in this same bodie and soule What is the meaning of this article I belieue that there is a Catholike Church That God hath a certaine number of his chosen children which hee doth call and gather to himselfe Why say you I belieue that there is a Catholike Church Because that the Church of God cannot be alwayes seene with the eyes of man Why call you the Church Holie Because the Church on the earth though in it selfe it is sinfull yet in Christ the head it is holy and in the life to come shall be brought to perfection of holines Why doe you call it Catholique Because God in all places and of all sorts of men had from the beginning hath now and euer wil haue an holy Church What is the meaning of this article The Communion of Saints The whole Church communicateth with Christ and euery member one with another in the benefites of Christ. What comfort haue you by this article 1. I am comforted because I am iustified by that Faith whereby Adam and Abraham were iustified which is tyed to no time or place and excludeth no person 2. I am comforted because I am made partaker of Christ and all his mercies by Faith and of all the blessings of the Church by loue What belieuest thou in this article I belieue the forgiuenesse of sinnes I belieue that God for Christs sake doth freely forgiue me not onely all my sinnes but also the punishment that I haue deserued by them Why say you I belieue the forgiuenesse of sinnes Because no reason can perswade mee but the holie Ghost onely must worke the assurance of it in my heart What comfort haue you heereby 1. First I am comforted because all the sinnes I haue and daily commit shall neuer be laide to my charge 2. Secondly I am comforted because that the weaknes and wants of all my duties are couered and supplied in Christ. 3. Thirdly I am comforted because God will heare mee praying for others that they may haue Faith to feele the forgiuenes of sinnes What belieuest thou in this article The resurrection of the body vnto life euerlasting I belieue that this bodie after it shall be dissolued into dust shall bee raised vp againe at the last day and my soule shall liue in euerlasting glorie What comfort reape you thereby 1. I am made comfortable and chearefull in well-doing seeing my labour shall not be in vaine 2. I am made to despise the pleasures and glory of this world and with patience to suffer all troubles that are laide vpon me in this present life 3. It comforteth me ouer the death of my dearest friends and maketh mee carefull in death knowing that I shall haue a part in the resurrection of the iust What fruite haue you when you belieue all these Articles All doe come to this ende that being iustified by faith I am righteous in Christ before God What be the seuerall fruites 1. First I am at peace with God although in my selfe for my outward sinnes which I daily commit and my inward corruption which remaineth I am daily accused 2. I get strength to fight against my outward sinnes to subdue my inward corruption to doe outward good workes and to delight in the law of God in the inward man 3. I haue a right to all Gods creatures so that the vse and want of them shall turne to the furtherance of my saluation 4. I am assured of the glorification of my soule and bodie in the heauens because I am made an heire of euerlasting life Why is this giuen wholly and onely vnto Faith Not because Faith doth deserue it but because the merits of Christ can be laid holde on and applyed to my selfe by none other meanes but by Faith alone Cannot our good workes in some part iustifie vs before God No for the righteousnes which is able to stand in the iudgement of God must be perfect in all respects Are not our good workes perfect No for in many things wee sinne all and againe the best workes we doe are defiled with sinne and therefore can deserue nothing at the hands of God Why then doth God promise a reward vnto them The reward that God doth promise it is not for the desert of workes but of his owne grace and mercie Will not this doctrine make men carelesse of well doing No for they that be ingraffted into Christ must needes bring forth good workes Why is it needfull that they should doe good workes 1. First that wee may by them shew our selues thankfull vnto God for all his benefites 2. That we may be assured of our Faith and election by good works 3. That by our good workes wee may edifie others How maiest thou edifie others 1. First by encouraging and strengthening those that are good 2. Secondly by winning those that are not come vnto God 3. And then by stopping the mouthes of the wicked 4. The fourth ariseth of the former and that is the glorie of GOD which is aduanced by them Are good workes so needfull that without them wee cannot be saued Yea for although good workes doe not worke our saluation in any part yet because they that are iustified are also sanctified they that doe no good workes declare that they neither are iustified nor sanctified and therefore cannot be saued Then they must much more be condemned which commit sinne and lye in it Yea for such are not onely pronounced to bee accursed by the Law but also the Gospell hath denounced that they shall not inherite the kingdome of heauen Can euery one doe good workes None can doe good workrs but they that are borne againe How can they that are thus borne againe doe good workes They that are thus borne againe and carrie in them the Image of God haue repentance wrought in them from whence good workes doe proceede What is Repentance Repentance is a turning of
but that this and the like blessings proceeding from the same spirit must delight your spirits and finde grace acceptation with you I haue much presumed on your Christian patience I commend you with all yours to the tuition of the Almightie Anno Dom. 1599. Aprill 30. Yours to vse in Iesus Christ HENRY HOLLAND THE FIRST TREATISE FOR AN AFFLICTED CONSCIENCE VPON THIS SCRIPTVRE PROVERBS 18. 14. The spirite of a man will sustaine his infirmitie but a wounded spirit who can beare it THis Scripture is not onely worthie to be grauen in steele with the pen of an AdamaÌ„t to be writteÌ„ in letters of gold but also to be laid vp and registred by the finger of Gods spirit in the tables of our hearts Which sentence brieflie speaketh thus much vnto vs that what trouble befaleth a man his minde being vnappalled hee will indifferently beare it out but if the spirite of a man bee once troubled and dismayed hee cannot tell how to be deliuered And no maruell for if the minde of man bee the fountaine of consolation which ministreth comfort vnto him in all other troubles if that become comfortlesse what shall comfort it If it be voyde of helpe how shall it be holpen If the eye which is the light of the bodie be darkenesse how great is that darkenesse If the salt which sauoureth all things be vnsauorie for what is it good If the minde which sustaineth all troubles be troubled how intollerable is that trouble To shew this the better I will first declare how great a punishment of God this wound of conscience is Secondly I will teach how this trouble of minde may be preuented and auoided Lastly I will set downe how Gods children falling in some measure into this affliction of spirit may be recouered out of it For the first the grieuousnes of this maladie is seene either by some due consideration of the persons that haue felt it or by some wise comparison made betweene this griefe of minde and other outward griefes incident vnto man The persons in whom we may consider this wound of spirit are either meerly naturall men or such as be renued by the spirit of God The men meerly naturall are either the Heathen such as neuer knew God in Christ or carnall professors such as haue not professed Christianitie aright If we looke among the Heathen how many of them haue willingly gone vnder all pouertie haue been content to vnburthen themselues of all worldly treasures How some of them whilest their mindes were not dejected haue suffered imprisonment exile extreme tortures of bodie rather then they would betray their countries How many of them haue deuoured many iniuries and borne outward troubles with some ease and with no resistance whilest their mindes were at libertie And yet looke not into the meanest but the best and most excellent men among them euen their wise Philosophers sweete Orators and exquisite Poets who in bearing and forbearing thought the chiefest point of vertue to consist and yee shall see when once some great distresse of minde did wound them some would make an end of it by preparing a cup of deadly poyson some would violently and voluntarily run on the enemies pikes some would throw downe themselues from high Mountaines some would not sticke to stabbe most monstrously their owne bodies with daggers or such like instruments of death all which men would seeme to haue great courage in sustaining manâ—e harmes so long as their mindes were not ouer-mastered But when the diuine and supreme Essence which they acknowledged to be God did by his power crosse and ouerturne their wittie deuâ—ses and head-stronâ— attempts so as without hope of remedy they were hampered in pensiuenesse and sorrowe of minde Then not being â—ble to turne themselues vnder so heaâ—ie a burthen shrunke downe and by violent death would â—â—d themselues of that disquietnesse and impatience of their troubled mindes But let vs come neerer and whether wee behold the Papists or the Familie of Loue or the common â—â—rt of Christians wee shall see they will passe quietly through manie afflictions whether for that they haue a spirite of slum bring and nuâ—â—essâ— cast vpon them or whether because they haue brawned themselues through some senslesse blockishnesse as men hewen ouâ— of harde Oâ—kes or grauen out of marble stones â— knowe not But yet when the Lord shall let loose the coâ—rd of their consciences and shâ—ll set before their faces their sinnes committed see what fearefull eâ—des they haue whilest some of them by hanging themselues some by casting theÌ„selues into the water some by cutting their owne throates haue ridde themselues out of these intolerable grâ—s Now wherein is the difference that some die so senslesly and some dispatch themselues so violenâ—lie Surely the one feeling no sinne depart like brutish Swine the other surcharged with sinne die like harking dogges But let vs come to the children of God who haue in some degree felt this wound of minde and it will appeare both in the members and in the head of all burthens to be a thing most intolerable to sustaine a wounded conscience And to begâ—â—â—e let vs set in the first ranke Iâ—b that man of God commended vnto vs by the holâ—â— Ghost for a mirrour of patience who although for hâ—s riches hee was the wealthiest man in the land of Hâ—z for his authoritie might haue made afraide a great multitude and for his substance was the greatest of all the men in the East yet when the Sâ—beâ—ns came violently and tooke away his Cattâ—ll when the fire of God falling from heauen burnt vp his sheepe and his Seruants when the Chaldeâ—ns had taken away his Camels when a great winde smoâ—e downe his house vpon his children although indeed he rent his garments which was not so much for impatiencie as to shew that hee was not senseles in these euills yet it is saide that he worshipping blessed the Name of the Lord saying Nâ—ked came I out of my mothers wombe and â—â—â—ed shall I returne againe The Lord giueth and the Lord taketh away blessed â—ee the Name of the Lorde But beholde when at the strange conference of his comfortlesse friends his mind began to be agast which was not so in all his former triall when his conscience began to be troubled when hee saw the Lord fasten in him sharpe arrowes and to set him vp as a Bâ—â—te to shoote at when he thought God caused him to possesse the sinnes of his youth this glorious patterne of patience could not beare his griefe he was heauy and now â—aniâ— commend the image of a wounded spirit to all that come after Dauid a man chosen according to the Lords owne heart Ezeâ—â—â—h a pure worshipper of God and carefull restoret of true religion Ieremiah the Prophet of the Lorde sanctified and ordained to that office before he was formed in his mothers wombe were rate and singular in the graces and fauour of God
A conflict of the flesh and spirit and therein by practise the power of the spirit geting the vpper hand Rom 7. 23. 7. A sowing to the spirit by the vse of the meanes as of the word prayer c. 8. A purpose vnfained vpon strength receiued of vowing ones selfe whollie to the glorie of God and good of our brethren 9. A resignation of our selues into Gods hands 10. An expecting of the daily increase of our soules health our bodies resurrection 11. The forgiuing of our enemies 12. An acknowledging of our offences with a purpose truely to leaue them 13. A delight in Gods Saints 14. A desire that after our death the Church of God may flourish and haue all peace 15 A spirit without guile that is an vnfained purpose alwayes to doe well howsoeuer our infirmities put vs by it These are sure notes of our election wherein if anie bee short yet let him but see into his heart if he desire and long after these graces and remember Nehem 11. Psalm 10â— 18. Psalm 119 6. 40. 37. A TREATISE OF A CONTRACT BEFORE MARIAGE After prayer hee spake as followeth THat none of vs might doubt whether there bee iust occasion of this manner of our meeting or no wee are to call to minde euen from the Heathen that the light of nature taught them that there was a solemne promise to be made of the parties that should bee maried before they were to be ioyned in marriage and that was called the espousage and therefore we were the more to be blamed if we should neglect so good a custome especially being commended to the chosen people of God as we may gather of his words for we reade that the Lord God made a law concerning the espoused persons that if they were vnfaithfull of their bodies they should be condemned as adulterers euen as well as the maried parties Mary also was affianced vnto Ioseph before the solemnising of their mariage And the vse of the Church standeth with good reason for that the neglect of it is an occasion that many are disappointed of their purposed mariages because some of them through inconstancie goe backe It is very meete also that they should haue some instructions giuen them concerning the graces and duties that are required in that estate that they may pray vnto the Lord and so be prepared and made fit to be publikely presented to the congregation afterwards Now further as concerning the nature of this contract and espousage although it be a degree vnder mariage yet it is more than a determined purpose yea more than a simple promise For euen as he which deliuereth vp the estate of his lands in writing all conditions agreed vpon is more bound to the performance of his bargaine than he that hath purposed yea or made promise thereof by word of mouth although the writings be not yet sealed euen so there is a greater necessitie of standing to this contract of mariage than there is of any other purpose or promise made priuately by the parties These things obserued I purpose as God shall giue me grace to giue some lessons how you must prepare your selues to liue in the estate of mariage I will for the helpe of your memorie deale in this sort and order first briefly going through the Articles of your faith and then through the Commandements noting some especiall duties fit for this purpose As concerning your beleefe in God the Father you know brethren you must beleeue in him as being creator of all things and also the gouernour and preseruer of the same you must also vnderstand that he created man according to his own image and gaue him the preheminence gouernment of the woman for the helpe of the man that he might be furthered in the seruice of his God So you must much more look that you be not hindred from the Lord by your wife for there are many whilest they desire mariage so long as their hope is deferred they are carefull in the discharge of their dutie but afterward once enioying those things they looked for they waxe more negligent than they were before greatly dishonouring God by their vnthankfulnes And it may be the onely fault of man if he be not helped by his wife to grow in godlines for I thinke that euen Euah in moning her husband Adam to eate of the forbidden fruite had been an helper vnto him to bring him acquainted with the malitious enmitie of Satan against them both if according to the great measure of graces he had receiued from the Lord he had bin more faithfull in obeying the will of God and had wisely rebuked his wife And againe although the woman was the occasion of sinne yet the force of sinne to the corruption of mankind came into the world by the sinne of the man For so the Apostle saith Rom 5. As by one man meaning Adam sinne entred into the world and death by sinne and so death went ouer all men for as much as all men haue sinned So much more the grace of God and the gift of grace which is by one man Iesus Christ hath abounded vnto many And in the 3. of Genesis we reade that the eyes of the woman were not opened vntill the man had eaten of the fruite but so soone as he had eaten the eyes of them both were opened they knew that they had sinned Therefore I gather thus much that rebuke should haue preuailed more to conuert her than her mouing of him to transgresse should haue been able to peruert him I speake not to excuse the woman for I know the Lord was displeased with her and for that cause hath laid a special punishmeÌ„t vpoÌ„ her in the painful bringing forth of children But that I might shew the great charge that lieth vpon the man to stay the corruptions of the woman by reason of the authority which the Lord hath giuen him ouer her which I would haue you brother diligently to consider of And you my sister must take profit by calling to minde that this was one end of your creation that you should glorifie God in being an helper to your husband therefore take heede that you be not a hinderer vnto him to trouble him or to vexe his heart whereby he should be lesse fâ—uitfull in his calling but be you cheerful towards him so that although he should haue little comfort in al other things yet he may finde great cause to reioyce in you And this you must know that as it is required of your husband to seeke for wisedome to be able to gouerne you so the Lord requireth of you to be subiect vnto him remembring also that as God hath inioyned you silence in the congregation so you must seeke for instruction at his mouth in your priuate chamber Another thing I would haue you both to coÌ„sider of in this point of your beliefe is faith in Gods prouidence And marke that well I shall say vnto
can be vnderstood of Christ in whom was no sinne and therefore no rising from sinne And thus much for the places of the old testament now we will alleage those places of the new First let vs consider of the words wherewith our Sauiour Christ confuâ—eth the Sadduces Math. 22. 32. I am the God of Abraham of Isaac and of Iacob God cannot be sayd to be the God of Abraham being dead except he raise his body againe which he hath in keeping as well as his soule For he saith not I am the God of Abrahams soule but I am the God of Abraham the God of his whole man wherefore it must needes be that Abraham must rise againe Mâ—t. 25. 31. When the Sonne of man commeth in his glorie and all the holy Angels with him then shall hee sit vpon the throne of his glorie Likewise Luke 14. 13. When thou makest a feast call the poore the maymed the lâ—me and the blinde 14. And thou shalt be blessed because they cannot recompense thee for thou shalt be recompensed at the resurrection of the iust As if our Sauiour Christ should say although thou maiest think that all the things thus giuen are lost here yet there commeth a time when thou shalt reape the recompence plentifully and haue thy reward with the iust Ioh. 5. 28. 29 The Lord sheweth the resurrection of both estates and willeth them not to maruell that he should raise their soules to life which would raise their bodies from death â—8 Marueilâ— not at this saith he for the houre shall come i. the which all that are in the graues shall heare the voyce of the Sonne of man â—9 And they soâ—ll come forth that haue â—â—â— good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation Ioh. 11. Martha as we shewed before plainely testifieth of the resurrection and confesseth her faith therein Act. 3. 19. The Apostle Peter calleth this rising againe the time of refreshing a thing most comfortable for as the wearisome way saâ—ing man recreateth himselfe with his Inne at night so the godly shall surely after their troubles bee renewed and refreshed at the presence of Christ. Act. â—3 6. Paul sheweth to the Pharisies how hee was accused of the hope and resurrection of the dead And Act â—4 15. Paul protesteth his faith of the resurrection that it should bee both of the iust and the vniust which thing wrought in him as it ought to do in all a carefull conscience of well doing and therefore he addeth in the verse following 16. And herein I indeuour my selfe to haue alway a cleere conscience toward God and toward men What is more largely proued and confirmed than this 1. Cor. 15. 10. in the whole chapter throughout Besides 2. Cor. 5 10. Wee must all appeare before the iudgement seat of Christ saith the Apostle that euery one may receiue the thiâ—gs that are done in his bodie according to that he hath done whether it be good or euill Philip. 3. 21. it is said that Christ shall change our vile bodies the place is set downe before The manner and end of this resurrection is also set downe 1. Thes. 4. 14. 15. 16. 17. If wee beleiue saith Paul that Iesus is dead and is risen euen so them which sleepe in Iesus will God bring with him 15. For this say wee vnto you by the word of the Lord that wee which liue and are remaining to the comming of the Lord shall not preuent them which sleepe 16. For the Lord himselfe shall descend from heauen with a shoute c. The Epistle to the Hebrues chapter 11. painteth out the manifold martyrdomes of the saints and sheweth how some were racked and would not be deliuered others were tried by mockâ— and scourgings by bands and imprisonments they were stoned they were hewen in sunder they were tempted and so forth and why did they indure these things The Apostle telleth vs verse 35. That they might receiue a better resurrection than any deliuerance they could haue here Againe verse 39. These obtained not the promise that is not the accomplishment of the promises verse 40. Why God prouiding a better thing for vs that they without vs should not be made perfect for euen the first member of Christ dying many thousand yeers agoe shal not receiue the fulnes of the promise that is in bodie and soule vntill the last member be readie But of all places most excellent are these 2. Pet. 3. 10. The day of the Lord wil come as a theefe in the night in the which the heauens shall passe away with a noyse and the elements shall melt with heate and Reue. 20. 11. And I sawe a greate white Throne and one that sate on it from whose face fled both the earth and the heauen and their place was no more found 12. And I sawe the dead both great and small stand before God c. 13. And the Sea gaue vp her dead which were in her and death and hell deliuered vp their dead which were in them Now as we here haue receiued the trueth of the doctrine so now let vs see into it further by reason that as on the one side we cannot denie there is a resurrection seeing the word doth confirme it vnlesse we will depart from the faith and denie the word so on the other side when we shall see how these things are we cannot withstand it euen with reason vnlesse we be senselesse The reasons therefore which we will vse are partly drawne from God himselfe partly from the order of nature and from the creatures partly from the commodities which accompanie the trueth of this doctrine and from the inconueniences which ensue the contrarie Those proofes which are drawn from the Lord himselfe are to be considered either in his owne person simply or as we consider of him in his Mediatorship and as the second person in the Trinitie Concerning those things which are in his owne person we must obserue his trueth his iustice and his power his trueth because heauen and earth shall passe but no title of his word shall faile and his promises in Christ Iesus are Yea and Amen Wherefore whatsoeuer the Lord hath set downâ— in his word to bee done it must beare with vs that credit that it is our part with Abraham to yeeld to it though outward meanes seeme cleane contrary and with Marie to beleeue it although no visible meanes are apparant His iustice is so espoused to his trueth that whatsoeuer we haue heard out of the word the equitie of his iustice doth require both to the accomplishment of his promises in rewarding the godly and the fulfilling of his threatnings in reuenging the vngodly This we see Matth. 25. 33. where by the rule of righteousnesse he seâ—teth the sheepe on the right hand and the goates on the left Luk. 16. 23. it is set downe how the rich man being in
hell torments lifting vp his eyes and seeing Lazarus a farre off in Abrahams bosome cried Father Abraham haue mercie vpon me c. But Abraham answering him according to the proportion of God his Iustice said ver 25. Son remember that thou in thy life time receiuedst pleasures and likewise Lazarus paines now therefore he is comforted and thou art tormented To this effect worthie to be obserued is that place 2 Thess. 1. 6. it is a righteous thing with God to recompence tribulation to them that trouble you 7. And to you which are troubled rest with vs when the Lord Iesus shall shew himselfe from heauen c. Where we see how it standeth with God his righteous iudgement and iustice that his persecuted Church and afflicted Saints who in this world goe for nought should in time bee refreshed with a recompence of glorie and that their cruell persecutours being wanton in their sinnes and triumphing in their crueltie should haue their crowne of shame and endles contempt in tormeÌ„ts The equitie of which iustice is in this that seeing the wicked haue not onely dishonoured God in their soules through all the fruites of reprobation but also haue vsed the members of their bodies as instruments of sinne weapons of iniquitie vnto the full number of sinnes so they should not onely suffer the vengeance of God in their soules but also in their bodies and as Gods graces haue shined not onely in the soules of his Saints before him and his Angels but also haue much beautified their bodies and haue taken vp the members also as instruments of Gods glorie so the Lord will not onely aduance the soules of his but also their bodies If this were not where were the fulfilling of God his promises where should be the executing of his threatnings for Abram Isaac Iacob Lot Ioseph Iob Dauid Esay Ieremy Daniel all the rest of the Patriarches Prophets Apostles Martyrs Confessors holy men and women in the world were but as Pilgrimes and desiring a better and heauenly Countrie suffered in this world troubles persecutions trials and all manner of euill Againe the wicked prosper in their goods bodies wiues children they haue no bandes in their death they are lustie and strong they feele not the sores of Iob nor the miseries of Ioseph pride is a chaine vnto them and crueltie couereth them as a garment their eyes stand out for fatnesse they haue more than heart can wish So in this world the faithfull feele not the promises the vnfaithfull feele not their punishments It must needs be therefore by God his iustice as it is certaine by his word that seeing in this life the holy ones are not fully rewarded nor the wicked ones fully reuenged in the life to come the one should rise to heauenly ioâ—es the other should rise to hellish torments And as we see that there shall be a resurrection of the flesh because the word hath said it which is true and iustice will put it in practise because it doth require it so the power of God is able to performe whatsoeuer the word doth shew or iustice doth desire to be done It is not without great cause that in the entrance of our Confession wee acknowledge the Lord to bee almightie For what were his mercie or what were his iustice if hee could not performe that with might which he doth promise nor bring to passe with power that which he threatneth Howbeit when we say God is almightie we giue to vnderstand that hee can doe whatsoeuer he will doe For true it is he cannot faile in his trueth he cannot alter the couenaÌ„t gone out of his mouth what then is there any thing vnpossible to the Lord no the Lord will doe what is good can doe what he wil. Neither doth it any more derogate from God his almighty power to say he cannot lye than it doth extenuate the commendation of a mightie Captaine to say he cannot be conquered This power of God is either seene in his Creation or in his Prouidence or Preseruation In his Creation thus if God our of nothing could draw out heauen and earth if out of the earth which being a formeleâ—se masse and sumpe was by the spirite of God hatching ouer the waters brought a comely order if out of the darkenesse the Lord drew light if of the dust of the earth God made man and out of his ribbe drew a woman is it not as easie for him drawing these and all other things out of nothing to draw our flesh being made out of the earth in which it was corrupted is it not as easie to draw a man out of the earth againe as to make a man of the earth at first Is it not as easie though rottennesse doth seeme to hinder the resurrectioÌ„ to renew a body out of many bones as out of one bone to frame a whole body Is not the Lord as able to restore the body which he dissolueth into the elements being made into it former fashion as before it had any being to tie the flesh together with sinewes to conuey strength into the bones and to beautifie all with a skin Let vs as well consider God his power in reducing mens bodies into their former estate as his mightie hande in vnloosing them For as hee bringeth flesh to rottennesse the rottennesse to wormes the wormes to dust so can he if he would reduce and bring backward the dust to the wormes the wormes to a putrified matter the putrifaction to flesh the flesh to immortalitie The prouidence of God doth teach vs herein if we either consider of it in the course of nature or in gouerning his Church In the course of nature as Esay 26. 19. Awake and sing yee that awâ—ll in the dust for the deaw is as the deaw of herbs and the earth shall cast out her dead Here the Prophet sheweth that that God that made Aarons rod to bad and that draweth out liuely colours of dead flowers and florishing branches out of withered hearbs will also raise vs in our bodies to the brightnes of his glorie which haue been laid in the filthines of the dust Againe 1. Cor. 15. 35. But some man will say How are the dead raised vp wâ—â—â— what bodie come they forth 36. O foole that which thou sowest is not quickened except it diâ— 37. And that which thou sowest thou sowest not that bodie that shall be but bare corne as it faâ—eth of wheate or of some other 38. But God giueth a bodie at his pleasure euen to euery seede his owne bodie c. See the Lord calleth them fooles that will not beleeue this Can the Lord raise graine out of the earth will he not raise man out of the earth for whose sake the graine is renewed Againe shall we doubt that he who holdeth the waters in his fist and swadleth the maine seas which in their own nature are aboue the earth that they should not passe
neede not to condemne him he hath done enough let my sitting in iudgement vpon him cease seeing he hath so straightly examined himselfe I remit all I will examine no further hee is free let him come and so let him eate and drinke Thus I say our examination must be in a iudiciall forme that is we must enquire of our selues whether we be guiltie or not guiltie worthie or vnworthie And because euery man is readie to perswade himselfe that he is worthie to beare out this point we are to trie our selues whether we haue faith and because faith hath relation to the truth and the truth must try vs which saith Cursed is hee that continueth not in euery poynt of the Law to doe it wee must search our bookes of remembrance considering what God hath against vs and examine our selues according to euery word thereof Then because we must be constrained to conclude that we be vnworthie we must in the next place goe out of our selues and faint after the righteousnesse that can make vs worthie For a man that findeth himselfe to be left in the estate of condemnation to him will seeme a good saying worthie to be receiued That IESVS CHRIST came into the world to saue sinners and to him the name of a Redeemer will be most precious And therefore at this second returne commeth to be considered of that Faith which commeth by the blessing of the Gospell whereby wee seeing our owne ignorance doe seeke wisedome out of our selues being conscious of our owne vnworthinesse and sue for obedience in the Sonne of GOD and seeing we are altogether aliants from God by reason of these things we seeke for our perfection in CHRIST vpon this condition is righteousnes giuen vnto vs. Then because the examination of this standeth in another point for that a condemned person will redeeme his pardon by a price be it neuer so great if by any meanes he be able to make it and a man spareth no cost for that which indeede hee doth loue as wee may see in the example of a vile loue of Esau who setting his loue euen vpon meate was content with the losse of his birthright to buy it if we truely esteeme Christ his death wee will giue any thing for it And truely God requireth nothing at our hands but euen that small condition Ephes. 4. 52. To be curteous one to another and tender hearted forgiuing one another euen as God for Christs sake for gaue vs. Where we see that as God hath for giuen vs so we should forgiue others â—or a man that purposeth truely to haue Christ it is little to giue â—oue that as the Godhead head wrought in loue towards vs so we must worke in loue toward others This as a necessary thing is first to be required the rather for that we escaping the sentence of condemnation and that by no other meanes but by remission which is as a bridge to escape by it were very rigorous and hard dealing we our selues hauing gotten ouer others being as desirous to come ouer if we should pull vp the bridge from them this would be too sauage euen among the heathen This point of louing others God so loueth and so accounteth of that if a man were readie to come to the Lord his immediate worship hee is content this dutie should rather be left to him vndone then that dutie should be vndone to our brethren And in the parable of the debtor we see this more effectually For so long as the debt is directly the Lords hee breaketh out into no such words as hee doth when the seruant taketh his fellow seruant by the throate saying Pay mee that thou owest So that the retaining of enmitie to our brethren doth after a sort more offend God then our offending against God himselfe This is all the Examination before hand When a man hath by due Examination found himselfe vnworthie and vnworthy in respect of himselfe then is hee to be transformed And here note a thing contrarie to our common diet Though in our ordinary foode our meate is changed into vs and becommeth of our substance not we are changed into it here in this meate I say it is contrarie we are transformed into it not it into vs so that we may say of this spirituall food as of the nature of the leauen The leauen is not vnleauened and changed into the meale though it â—eth hid in the meale but the meale is transformed into it and leauened by the leauen So may we say of this sacramentall food we are traÌ„sformed into it Wherfore seeing the Apostle saith Leâ— a man examine himselfe and so let him eate our examination must end in eating and drinking and not in abstaining They then that thought they honoured the Sacrament with abstinence they by this rule plainely dishonour it for it is saide Let him examine himselfe and so eate not so let him abstaine And the Sacrament is abused as well by forbearing hauing examined our selues as by receiuing it vnworthily The things receiued are called Bread and Wine Concerning the nature whereof better relation we cannot haue then Psalm 104. where seeing the vse of Bread and Wine to bee to nourish to strengthen and to comfort wee shall the better marke the Analogie in this The bodie of Christ represented by Bread must haue that effect in the soule which bread hath in the bodie but bread hath this effect to strengthen the body of man as appears by the cited testimonie of the holie Ghost therfore our soules by CHRIST receiue strength against sinne We reade in Genesis that Abrahams seruant returning from their pursuite had their hearts strengthened by bread which they had of Melchisedech and we know that the Paschall Lambe was to giue strength to the eaters thereof so our Sauiour CHRIST calleth vs vnto him that hee may giue vs spirituall strength for newnesse of life in the strength whereof wee must so labour for righteousnesse as if heauen were to bee purchased by our works For CHRIST his bodie is not only quickened but quickening not only sanctified but sanctifying And as in the bodie such be the humours as in the meaâ—e so in the soule in the actiue parts of righteousnes wee receiue such meate as may enable vs to labour for the kingdome of heauen This is that which the holie men did take in the Sacrament On the other side the blood of CHRIST must worke that effect in our soules which wine doth in our bodies The effect of wine is also set downe Psalm 104. but more liuely Pâ—ou 31. it is said wine is to comfort them that are in the present estate of death for such wine was ordained Then looke what the gladnesse is of the bodie after the wine receiued so there is the same analogie by spirituall comforts in the blood of Iesus Christ seeing that wee can no more goe through that absolute
righteousnesse than the Angels than the heauens which are impure in the sight of God and in whom he findeth imperfection We must therefore come to the passiue righteousnesse wee must haue the blood of Christ sprinkled abroad in our hearts By the one we must labour so as if we would ouermatch the righteousnes of the Pharisies of the most Iuâ—ticiaries in the world but when it comes before God to liue or to die by our righteousnes then wee must let goe the olde Testament and take care for the blood of the New Testament which is giuen vs by the ministerie of Faith For our action of eating and drinking as the Church hath retained it there is a commandement giuen that we lift vp our hearts vnto the Lord and we must be as Eagles flying vp to heauen by hauing carefull meditation at that time of things inuisible of setting before vs the suffering of CHRIST in breaking of the bodie in shedding of the blood of CHRIST which being ruminated is the sending vp of our Faith by the working of the HOLY GHOST The principall end is the remembrance of the death of CHRIST which he did commend to vs at his last parting from vs which ought much to sticke in our mindes because the last words of a friend readie to depart doe oft leaue both impressions and affections in vs. Indeede when wee reade of his death it doth somewhat moue vs when we heare of it it moues vs more to meditate of it moues vs in a third degree but besides all these to haue as it were before our eyes a visible Crucifying of Christ doth mooue vs most of all This in wisedome he vsed that we might not forget him as before GOD the Father after the great deluge drowning the whole world for a remembrance of the worke of deliuering vs from water he left vs a Rainebow And when hee had supernaturally fed the Israelites with Manna from heauen he would haue a pot full of it reserued in the Arke of remembrance for a memoriall of so great a worke Wee being deliuered by the blood of Christ from the floods of our sinnes haue receiued Baptisme to keepe vs in remembrance thereof We being nourished with the Manna of Christ his bodie are commanded to vse this mysterie to continue an holy remembrance of the same Now for that vnion which is betwixt CHRIST and vs as wee haue nothing in Adam but that which conueyth death to vs so it is needfull that we should be ioyned to one that may giue light to vs the means to be thus vnited is this sacrament And what vnion can be greater then that which is betweene the thing nourishing and the thing nourished This vnion though by no reason it can be expressed must bee beleeued how Christ by being borne of Mary hath vnited our nature to him and this vnion hath euery reprobate with Christ in that he hath taken vpon him the shape of man and so farre any cast-away may be said to haue interest in the flesh of Christ. Where is then the difference Truly here is a difference if the arme ioyned to the body haue no life no sense no benefit of vitall spirits it may be indeed vnited to the bodie but it is not a part of the bodie so the wicked liuing without Faith haue no soule as it were but are as it were senslesse and liuelesse hang-byes and therefore are no true members of Christ. We must not then thinke it sufficient to be ioyned to the flesh of Christ as the kinsmen of Christ who speaking of this spirituall coniunction with him pointed vnto them that by faith receiued his word saying These are my brother my sister my mother These haue the true vnion with Christ the other haue affinitie with Christ in his flesh onely in his incarnation Therfore with the symbols to a true receiuer Christ is really giuen so all whatsoeuer belongeth to Christ in the purchase of his redemption Neither are we to looke only to our vnion with Christ but to that ioyning of our selues with them that are of the same mystical body be they neuer so many that receiue with vs. For this tries all and it is an vnion of loue and in respect here of this mysterie hath been called a Communion And because our vnion with Christ doth nothing profit God though a thousand worlds of men were vnited to him he hath set ouer the profit to others so that if I may so say is Christ is meate and drinke to vs so we should be meate and drinke as it were to others for that whatsoeuer wee haue in wisedome wee should bestow to the behoofe of the ignorant whatsoeuer we haue in holinesse we should make the best of it to the winning of others whatsoeuer we haue in outward things we should communicate it to others according to the quantity of their wants our aboundance So shall we be members not onely of the naturall but also of the mysticall bodie of Christ. There is yet another ende Seeing there is such a nature in the creatures that the outward things haue suffered many iniuries before they became good food as the corne being cut down in it perâ—ite age pressed out of the huskes with the flaile loosing all his intralles with the violence of the Mill and after passing through the parching heate of the Ouen is made good bread so the flesh of Iesus Christ went vnder many paines and the blood of Christ as the grape in it most flourishing estate was pressed out of the veines and sustained hard passions and shall nothing of vs then suffer with him Because we cannot wreake ouranger on the Iewes as Pontius Pilate as Caiphas and the rest for that they are dead and gone and yet to say the trueth they were no more the crucifiers of Christ than the nailes the crosse or the haÌ„mer but it was our sins which did crucifie him it was our vile thoughts our corrupt speeches and our own sins which did set Caiphas Pilate and Iudas on worke and they were but our seruants and hirelings in the action of his crucifying Therefore as we would wreake our anger on them seeing they I say were but hired and we haue the things in our selues which did chiefly crucifie him let vs doe that despite to our sins let vs arraigne theÌ„ let vs crucifie them let vs naile them to the crosse let vs kill them burie them for euer This is that wheron we should spend our choler and let vs beware of crucifying of Christ againe which thing though it cannot be indeede because all the Deputies high Priests are gone yet we may be truely saide to crucifie him againe when we bereauing him of the fruits of his death put new passions of griefe vpoÌ„ him For though it was no grief to Christ to dye so he might enioy the thing he died for yet to loose the fruits of his torments this doth
serue the world if all our minde heart and affections bee giuen to the world wee cannot serue God They then that are filled with wine are drunken cannot haue the holy Ghost I say drunken because otherwise there were no reason For one may drinke wine moderatly and yet speake wonderfully of the workes of God and a man may after eating and drinking vtter the graces and praises of God to shewe that he hath not immoderatly abused God his creatures For it is a flat argument whereby we may proue our selues that if after our repast receiued wee can discreetly reuerently and humbly speake of things to God his praise and glorie we haue not been immoderate or intemperate deuourers of his gifts This is a profitable argument and worthie our meditation In what worldly thing soeuer we exceede we cannot applie our selues to God his kingdome For if the kingdom of God be our chiefest delight we shall vse this world as though wee vsed it not Wee are wont to marueile much that after the word preached our prayers made the Sacraments receiued there yet appeareth no change nor alteratiō in vs our affections are as they were our life is the same that it was before but we doe not consider that before we came to the word prayer and Sacraments our hearts were fraught and ballaced with worldly cares so that there was no place left voide in our affections for the word and that our hearts were so pestred and thronged with vaine pleasures that there was no roome for God his spirit to keepe residence in and for religion to dwell among vs. The due consideration whereof must waine vs from the world and surfeting pleasures which locke vp our hearts that the Lord cannot enter in We cannot well runne with the Hare and hold with the Hound wee cannot hold fire and water together we cannot reconcile Christ and Belial light darkenesse God and the diuell If one be vp the other must downe if one be downe the other will vp Againe we marueile that after the word preached we are so ouertaken with our accustomed pleasures and profits seeing that whilest we did heare we had a secret and sweete disliking of sinne and an irking of our selues for the same so long as these after-thoughts correct the former Surely I answere out of Paul 2. Cor. 3. 3. because we are yet carnall we are more carnall than spirituall we are babes in Christ we haue but young beginnings in Christ but old proceedings in the world Why then doe we come to God so halting and limping euen because we are not come to any good growth in new birth Howbeit let vs beware that we continue not still to be staruelings least it breedeth in vs a sickne vnto death both of body and soule If we were more spirituall than carnall had the Spirit powred vpon vs in some plentifull measure were fully perswaded of God his prouidēce watching ouer vs of the ministerie of his holy Angels waiting vpon vs assured of the glorie of the life to come feeling the mightie power of the word of the law to humble vs of the Gospell to breede faith in vs of the Sacraments to seale vs of Christ to liue in vs oh how should we liue in this world Whilest Christ liued in Paul he vsed this world as though he vsed it not he felt such ioy in the fruites of the Spirit that all other things were vile vnto him So the cause why good motions die in vs so soone and the suggestions of the flesh preuaile so strongly against vs is because we are more carnall than spirituall Many rules may be giuen how a man may vse himselfe but to set downe all either we shall come short or else in reaching some good measure of them we may swell in priuie pride but learne this well and learne all which after a long part of a sermon our Sauiour Christ concludeth with Matth. 6 33. First seeke ye the kingdome of God and his righteousnes c. This is hard but if we come to any meane growth in holines and taste how sweete the Lord is to vs then we shall surely feele our flesh not to be so masterfull neither shall it be so laborious to doe the good we desire to doe The argument of the Apostle we see is this It is so farre from these men that they are drunken that it is God his spirit in them than which two what can be more contrarie and it is written euen by one of your owne Prophets In the last daies I will powre out my Spirit vpon all flesh c. This is now come to passe and therefore Christ his kingdome is now For whensoeuer God his Spirit shall come vpon all then is the kingdome of Christ come but now God his Spirit is come vpon all therefore now is the kingdome of Christ come Thus the Apostle reacheth vs how we may know when and where Christ his kingdome is euen where as well the young as the old the women as the men the seruants as the maisters can shew forth the workes of the Lord. In Poperie men and women old and young maisters and seruants could not talke of the mysteries of God therefore in Poperie there is not Christ his kingdome And though our compound Anabaptists haue great things in their mouthes yet because their men and women speake nothing but dreames forsaking the word of God they haue not the kingdome of Christ. In many places in the daies of Queene Mary both old and yong were not afraid to shew the praise of God as well women as men boldly professed the truth not only maisters but seruants gaue testimonie to the Gospell with their bloud and therefore then in such places appeared this kingdome And we may safely at this day reason so in euery congregation where old and young men and women can speake the praise of God there is the Spirit of God there is the kingdome of Christ otherwise if these things are not there there is not his kingdome what meanes so euer are vsed And now to braunch out these words more particularly first we are to note that God bestoweth such an excellent thing as his Spirit secondly that so excellent a thing is sent to so vile a thing as flesh thirdly this grace is not leased out to a few here and there but is freely offered to all sorts ages sexes and conditions of men fourthly it is not distilled by thinne drops but powred out in full measure and plentifull abundance What more vile than flesh what more pretious than the Spirit of God the excellencie whereof we shall see more euidently Ioel. 2. where after the Prophet had seuerely threatned the Iewes and exhorted them to conuert he comforteth them againe by promising vnto them the renewing of God his mercies and not staying in telling them how the Lord would send them againe corne wine and oyle he commeth at the last and putteth them in minde of that which
by the moysture of the word And thus much shall be sufficient for those reports which arise of some iust ground and occasion The last poynt to be haÌ„dled in this whole case is to see what vse must be made of those reports which be altogether false and haue neither ground nor good begining For it may come to passe when a man hath auoyded euill and done good when he hath shunned the occasion of euill and done all good with a cheerefull heart yet he may be very ill reported of and his good name hindered Now if this doth befall any man hee must know that it is the Lords doing and that the Lord doth it either to correct sinne or else to preuent it The Lord I say doth by this meanes correct sinne sometimes either in the same kinde or in some other In the same kinde he dealeth thus hee suffereth thee to be counted an adulterer yet thou dost now liue chastly and hatest filthie sinne but then he seeth that thou hast either been an adulterer and hast not repented at all or if thou hast suddenly repented yet now thou beginnest to faile to coole in the hatred of that sinne Againe if after examination thou finde thy selfe cleere in that sinne yet knowe that the Lord by that report doth correct some sinne quite contrarie vnto it as if thou shouldest be accused because thou louest not thy wife whereas indeed thou louest her too well or otherwise he causeth thee to be counted an adulterer that thereby thou maist be brought to see thy couetous heart And to say all in one word we shall neuer make true vse of reports vntill we haue been brought to see repent of some particular sinne which either we saw not before or else had not throughly repented of Furthermore it may come to passe that we hauing done all good duties auoyded all euill examined our repentance euen for particular sinnes yet shall we be euill spoken of amongst men Here we must know that the Lord by reports doth forewarne vs of euill to come We are reported of to be of the Familie of loue hereby we are forewarned to take heede that wee fall not into that sinne and so forth of other reports When any such reports are carried about of vs we must be made so much the more warie that we fall not into that sinne And according to the Apostles rule we must labour to finish the course of our saluation in feare which that we may doe the Lord graunt for his Christs sake to whom be praise for euer in the Church Amen FINIS OF HVMILITIE THE FIFTH SERMON Prouerbs 18. 12. Before destruction the heart of man is hautie and before glorie goeth lowlinesse THis Scripture agreeth well with that of our Sauiour Christ Whosoeuer exaltâ—th himselfe shall be brought low and he that humbleth himselfe shall be exalted as also with the testimonie oâ— the Apostles of Christ God resisteth the proude but giueth grace to the humble Examples further to proue this are pleÌ„tifull in the word whether we looke to the godly or to the wicked And first we shall see how a hauty minde goeth before destruction by Adam Eue our first parents who for that they could not content themselues of all creatures of the earth to be most excellent but through an hautie aspiring minde desired to be like God the Creator in heauen were cast down into a miserable estate and did suffer both in themselues their posteritie the shame of so horrible sin When the mighty men of the earth willing to haue gotten the glory of all ages to come by some noble enterprise had in the pride of their hearts purposed to erect a tower to heauen so to haue been accounted fathers of great renowne The Lord meeteth with them where they looked for most glory there he recompenceth so arrogant atteÌ„pts with most coÌ„fusion At what time proud Pharaoh thirsted most for the destruction of the Israelites promising vnto himselfe the triumph of so great an ouerthrow behold contrarie to his hope the triumph most gloriously was returned to Gods people but the terror and shame was rewarded to Pharaoh and all his company That hauty minded Hâ—man accounting of nothing surer than the executing of Mordecâ—i and the death of the Iews through the iust iudgemeÌ„t of God was hanged shamefully vpon the same gallowes which he had prouided for another Again Nebuchadnezzar aduauÌ„cing himselfe as a Monarch and peerlesse prince in his glorious palace not long after had the heart of a beast giuen him for a time had his portion among the beasts of the field If we peruse the histories both of the Kings of Israel the Princes of Iuda we shall see how Amâ—ziah refusing to heare the Prophets prospered not but continuing in that contempt suffering himselfe to be puft vp in his owne pride was brought to the gate of destruction As also how Achaâ— growing in some disdaine after his victorious conquest and nothing fearing the time that was to come eueÌ„ in his deepest policie receiued the foulest foyle To shut vp this matter we know that when Herod seemed to haue wonne the garland and by a solemne oration to haue caried away the praise of God and not of man because he challenged the whole glory to himselfe robbed God of his honour was most shamefully dishonoured and fearefully deuoured with lâ—ce consuming his bowels Neâ—ther are we â—o obserue this in the wicked alone who when they looked for greatest glorie had the greatest shame but in the godly also as Abraham Asa Hezekiah Dauid who when they were most humbled were most exalted and when they thought themselues to be most exâ—lted were most humbled Asa notwithstanding he had some season continued constant in the reformation of religion falling at the length to reprehend the Prophet declining from his former humilitie fell into sicknes in his sicknes trusting to the help of man more than to the Lord receiued the sentence of death and to saue his soule by cutting off his daies it pleased God to visite him in the flesh Hezekiah obtaining his health and hauing receiued a glorious deliuerance from the host of Zâ—nacharib in that he rendered not the glory due to the Lord receiued not long after heauie tidings how both he and his linage should descend captiues into Babel Iosiah that holy paterne of godly princes not asking couÌ„sell at the mouth of the Lord when he should enter battell was mercifully punished in this life that he might escape the fearfull punishment of the wiâ—ked in the life to come Dauid thinking in his prosperitie to be builded vpon an vnremouable rocke and to be as a walled citie suspecting nothing and being out of the watch he fell into a grieuous sin whereby the latter part of his life was more reprochful than glorious The Apostle Peter after he was exalted to
the secret counsel of the Lord herein we must know that neither the promise of the Lord is so vniuersall that euery particular childe of a faithfull man should be within the couenant for if of many there be but one blessed the promise is performed Yea which more is though that a faithfull man haue neuer a good childe yet if vnto the thousand generation there be but one good the couenant is not broken Neither must wee tie the Lords worke so much to man that a good man may not haue an euil sonne seeing though the Lord visit not his sinnes yet hee may visit the sinnes of some of the forefathers to the third and fourth generation going before To the second I say that an euill father hauing a good child though the Lord shew not mercie to that particular man therein yet he may remember his promise to some of the forefathers in the thousand generation going before And though that an euill man haue no cursed child yet the curse may be accomplished in the third and fourth generation following Wherefore not speaking of election or reprobation which we leaue onely to the Lord to make good or bad according to the good pleasure of his owne will I exhort parents to vse the ordinarie meanes to bring vp their childreÌ„ so as they either by some good tokens may see them the children of God and heires of the couenant or at the least be comforted in their owne consciences if the Lord refuse their children for some cause vnknowne in that to their abilitie they haue vsed all good meanes to bring them vp well and offered them to God And if parents haue cause to be grieued when thus trauailing in good education they cannot see good in their children how much more cause of griefe may they haue when they haue vsed no labour at all to bring them vp in the feare of the Lord and yet many will be grieued for the one that will not be grieued for the other Wherefore let vs learne if we will conueigh Gods blessings to our posterities to vse all holy duties thereunto and on the contrarie if we will be loath to conueigh Gods iudgements to our children let vs carefully auoide all meanes that leade vnto them And surely as it is a blessed thing in the houre of death with Simâ—on to depart in peace leauing our wife children and seruants spouses to Christ children to God and seruants to the Lord so in death no one thing will be more grieuous to a man than the Lords hauing giuen him the charge and dignitie of so many soules to be furthered to saluation that his owne tormented conscience shall presse him how in as much as he could he hath helped them forward to their damnation and so which is more fearefull he shall haue them spuing and foming out in his face continual curses in hell accusing him for euer to be the murtherer of their soules Howbeit I doe not exempt children from all blame so charging the parents as though the children were free from all guiltinesse herein for I am not ignorant that as in the time of Ezekiel so in our dayes youth is readie enough to take vp this Prouerbe The fathers haue eaten sowre grapes and the childrens teeth are set on edge But I affirme that though the occasion be offered of such wicked parents yet the cause of destruction is still in the children themselues And besides that it is sure that the soule which hath sinned shall die the death Seeing also there be some yong men who notwithstanding the great prophanenes of the most the manifold corruptions offered abroade the vngodly examples abounding at home are so mightily preserued by the seede of grace that they escape safely in an holy course of life lamenting when they see the least occasion of euill reioycing in the least occasion of good things the rest who please themselues and hope to shelter their sinnes vnder their parents defaults are plainely left without excuse and are iustly guiltie of the blood of their owne soules Labour therefore ye yong men to wipe away the teares of griefe from your fathers eyes and stay the sorrowfull spirits of your tender mothers and consider with your selues if you haue any good nature in you and haue not buried the vse of common reason what a shame it is to be a shame vnto your fathers to whom ye ought to be a glorie and thinke ye wanton wits that haue not cast off all naturall affections what a contempt it is to be a contempt vnto your mother to whom ye haue offered as it were a despightfull violence in that ye are as it were a corrosiue vnto her heart when as ye should haue bin a Crowne vnto her head The end of al this briefly is thus much that parents hauing children not walking either in knowledge or in a good conscience must make some vse of so iust a cause of griefe examining themselues and accusing their owne soules before the Lord either for that their meeting was prophane to so holy an estate or brutish because they desired rather a seede like vnto themselues in flesh and blood than such as might be like to Christ by grace and new birth or that they begat their of spring as meere naturall or very carnall men or because they either prophanely neglected al educatioÌ„ or monstrously misliked that in their children which they liked in themselues and punished in them their owne corrupt precepts or for that they suffered iniuriously their children to doe euill vnto others which they could not suffer them to doe vnto themselues or vntaught that at home which was taught abroad or in that they doe lie in some sinne vnrepented of or else because they neuer made conscience to bring their posteritie within the couenant of saluation but still loued their flesh in their children not their soules And children must here also learne that it is one speciall propertie of a liberall and ingenuous nature to be carefull so to liue that in time they may bee a glorie to their fathers and a ioy to their mothers which the Lord grant to vs all for his glorie and our euerlasting comfort through Iesus Christ our Lord and onely Sauiour FINIS OF REPENTANCE AND TRVE SORROVV FOR SIN THE SEVENTH SERMON Acts 2. vers 37. 38. Now when they heard it they were pricked in their hearts and saide vnto Peter and the other Apostles Men and brethren what shall we doe Then Peter saide vnto them Amend your liues and bee baptized euery one of you in the name of Iesus Christ for the remission of sinnes c. IN this portion of the holy booke of God is set downe to vs an effect or rather a fruite of Peter his sermon which hee made for the answering of the slanderous reports of the Iewes at what time they sawe the wonderfull gifts of God sent downe vpon the Apostles In which Sermon the Apostle had pricked their consciences with shewing
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
their best workes yet seeing they haue pure hearts they are happie and blessed and shall finde the good effects of their blessednesse True holinesse and true happines are neuer separated As for perfection God lookes not for it at our hands If sinne hang on vs but we would faine cast it off if we finde vnbeliefe but would most gladly get faith if we be troubled in our hearts with hardnes but are desirous of softnesse if we be humbled for that we cannot be humbled sufficiently nor get such a large heart as we would desire and expect grace from heauen let vs not be discomforted for our defects and frailties for the Lord will spare vs and be gracious vnto vs in his beloued sonne according to that worthy prayer of good King Hezekiah The good Lord be mercifull toward him that prepareth his whole heart to seeke the Lord God of his Fathers though he be not cleansed according to the purification of the sanctuary Though many haue beene braullers heretofore let them labour to be peaceable though they haue beene worldly let them striue to be heauenly though they haue beene filthy let them endeuour to get chastity though they haue beene ignorant and prophane let them study to obtaine knowledge and holinesse and then they may come to the Lords table and welcome the Lord will haue respect vnto them and grant them pardon for their sinnes and supply all their wants and giue them more grace to doe their dutie in the remainder of their life and in the daies of their pilgrimage that are yet behinde ¶ Vers. 3. Surely they worke none iniquitie which walke in his waies That is they make not a trade and common practise thereof Slip they doe through the infirmitie of the flesh and subtilty of Sathan and the allurements of the world but they doe not ordinarily and customably goe forward in vnlawfull and sinfull courses In that the Psalmist setteth downe this as a part and not the least part neither of blessednesse That they worke none iniquitie which walke in his waies the doctrine to be learned hence is this that it is a maruellous great prerogatiue to be freed from the bondage of sin If there were no other reward but this yet it were a happy thing to be religious euen in this respect that we shall be set at liberty from such a seruice This point is euident from the Apostles words where he speaketh thus God be thanked that yee haue beene the seruants of sinne but ye haue obeyed from the heart vnto the forme of doctrine whereunto ye were deliuered Wherby we see that this was not the least priuiledge that they had being Gods seruaÌ„ts but indeed a matter for which he was greatly to be magnified that whereas they had beene the slaues of sinne and as base drudges at the command of euery vile and wretched lust by the vertue of the word powerfully preached vnto them faithfully receiued by them they had beene deliuered from that bondage and made the seruants of God in righteousnesse and holinesse of life and conuersation And therefore in that same Chapter verse 14. it is promised vnto Gods children as a speciall fauour That sinne shall not haue dominion ouer them It may sometimes tyrannously vsurpe authoritie in them but the strength of grace and the operation of the holy spirit of God will still diminish and at last abolish the force and violence thereof so that it shall neuer beare such sway ouer them as in the time of their vnregeneracie it did The truth of this doctrine will yet more clearely shine forth if we consider what the maister the seruice and the reward of sinfull persons are As for their maister it is Sathan For he is the God of this world and the Prince that ruleth in the children of disobedience of whom all vnbeleeuers are held in captiuitie and still imployed according to his will and pleasure Now he is a more cruell and sauage tyrant then euer Pharaoh was though he were very fierce against the Israelites exercised great tyranny ouer them yet Sathan putteth his vassals to carry heauier burdens and to toyle out themselues in baser workes then euer the taskmasters of Aegipt imposed on the poore Israelites For all impenitent sinners are in thraldome to euery brutish lust they must defile their bodies and corrupt their soules and consciences and pollute all their workes and waies when and in what maner soeuer the Diuell will haue them they must conuerse with euery lewd and sinfull companion they must runne vp and downe like drudges to follow euery vaine and base delight to pursue euery meane and trifling commodity and to hunt after euery promotion and dignity that offers it selfe vnto their view They cannot liue peaceably in the day nor rest quietly in the night as we may see in gamesters who breake their sleepe â—â— spend their time and strength depriue themselues of a comfortable estate and bring many miseries vpon themselues and their families by the ouer eager pursuite of their vngodly and vnthrifty courses It is a wofull and lamentable case that frantick persons are in that must haue euery one in the family to attend vpon them and to haue an eye vnto them least they should hang themselues or drowne themselues or get a knife to cut their throates or some way or other worke theÌ„selues mischiefe but farre worse is their case that are possest with a spirituall frenzie and led by the suggestions of Sathan who are euermore labouring to worke out their owne ouerthrow and to bring vpon themselues destruction of body and soule which is the reward that Sathan giueth them for al their paines that they haue taken in seruing him and in fulfilling the lusts of their owne wicked flesh according to the saying of the Apostle the wages of sin is death that is euerlasting death which is an vtter separation from Gods blessed presence from all maner of comforts whatsoeuer to endure vnspeakable and endles torments in the Lake that burneth with fire and brimstone which is the second death Another reason why it is a great priuiledge to be exempted from the dominion of sin is because it is a testimony that we are the sonnes of God as it is said by the Apostle Iohn He that committeth sinne is of the Diuell and whosoeuer is borne of God sinneth not And why because the efficacy of the word and spirit doe restraine him there from A third reason is because that is it whereby we are made conformable vnto Christ Iesus when we are freed from the slauery of sinne we are still translated from glory to glory and haue the Image of God renued in vs daily more and more purging our selues euen as Christ is pure 1. Iohn 3. 3. This serueth for our instruction that seeing it is such a preheminence not to be a worker of iniquity therefore we should hereby fence and arme
and for the tribes of thine inheritance 4. Fourthly God graunts his seruants the holy meanes of saluatioÌ„ namely preaching prayer Sacraments holds backe the efficacie of his spirit for a time In this case they are like the corne field that is plowed and sowed with good corne but yet for a time it neuer giues rooting beneath nor so much as a shew of any blade appeares aboue Thus the spouse of Christ when she comes into his wine-seller she fals into a swowne so as she must be staied with flaggons and comforted with apples because she is sicke of loue 5. Fiftly God giueth his children a strong affection to obey his will but he lets them faile in the act of obedience it selfe like as a prisoner who hath escaped the hand of his Iayler hath an affectioÌ„ to run a thousand miles euery houre but hauing happily his bolts on his legges hee cannot for his life but goe very softly gauling and chafing his flesh and with much griefe falling againe into the hands of his keeper This is it that Paul complaineth of when he saith I delight in the lawe of God concerning the inner man but I see another law in my members rebelling against the law of my mind leading me captine to the law of sin which is in my members O wretched man that I am who shall deliuer me from this body of death This second manner of Gods forsaking of his Elect is when hee hides his graces for a time not by taking them quite away but by couering them by remouing all sense and feeling of them And in this case they are like the trees in the winter season that are beaten with winde weather bearing neither leaf nor fruite but looke as though they were rotten dead because the sappe doth not spread itselfe but lies bid in the roote Dauid often was in this case as namely when he saith Will the Lord absent himselfe for euer Ana will hee shewe no more fauour is his mercie cleane gone for euer Doth his promise faile for euermore Hath God forgotten to be mercifull hath hee shut vp his â—ender mercies in displeasure Selah This comes to passe because the Lord very often in and by one contrarie workes another Clay spittle tempered together in reason should put out a mans eyes but Christ vsed it as a meanes to giue sight to the blind Water in reason should put out fire but Elias when he would shew that IEHOVA was the true God powres water on his sacrifice and fills a trench therewith to make the sacrifice burne The like appeareth in the worke of grace to saluation A man that hath liued in securitie by Gods goodnes hath his eyes opened to see his sinnes his heart touched to feele the huge loath some burden of them and therefore to be waile his wretched estate with bitternes of heart Hereupon hee presently thinks that God will make him a firebrand of hell whereas indeede the Lorde is now about to worke and frame in his heart sanctification and sound repentance neuer to bee repented of The man which hath had some good perswasion of Gods fauour in Christ comes afterward vpon manie occasions to bee troubled to be ouerwhelmed with distrustfullnes grieuous doubtings of his saluation so as he iudgeth himselfe to haue been but an hypocrite in former times for the time present a castaway But indeed hereby the Lord exerciseth fashioneth and increaseth his weake faith In one word marke this point that the graces of God peculiar to the elect are begunne increased and made manifest in or by their contraries A man in this Desertion can discerne no difference betweene himselfe and a cast-away and the rather if with this Desertion be ioyned a feeling of Gods anger for then ariseth the bitterest temptation that euer befell the poore soule of a Christian man and that is a wrastling and strugling in spirit and conscience not with the motions of a rebelling flesh nor the accusation of the Diuell which are oftentimes very irkesome and terrible but against the wrath of a reuenging God This hiddden and spirituall temptation more tormenteth the spirit of man then all the rackes or gibbets in the world can do And it hath his fits after the maÌ„ner of an ague in which euen Gods own seruants ouercarried with sorrow may blaspheme God and cry out that they are damned Iob was in this estate as hee testifieth Oh that my griefe were weyed saith he and my miseries were layd together in the ballaâ—ce for it would be heauier then the sand of the sea therefore my words are swallowed vp for the arrowes of the Almighty are in me the venome thereof doth drinke vp my spirit the terrours of God fight against me And further he complains that the Lord is his enemy that he sets him as a But to â—â—â—â—â—e at This was Dauids temptation when hee said O Lord rebuke mee not in thine anger neither chostise mee in thy wrath haue mercie vpon me O Lord for I am weake O Lord heale me for my bones are vexed my soule is also sore troubled but Lord how long wilt thou delay Returne O Lord deliuer my soule saue me for thy mercies sake Hence it followes that when any that hath bene a professor of the Gospell shall despaire at his ende that men are to leaue secret iudgements to God and charitably to iudge the best of them For example one Maister Chambers at Leycester of late in his sicknesse grieuously despaired and cried out that he was damned and after dyed yet it is not for any to note him with the black marke of a reprobate One thing which he spake in his extremitie O that I had but one drop of faith must moue all men to conceiue well of him For by this it seemeth hee had an heart which desired to repent and belieue and therefore a repentant beleeuing heart indeed For GOD at all times but especially in temptation of his great mercy accepts the will for the deede Neither is it to be regarded that hee said he was damned for men in such cases speake not as they are but as they feele theÌ„selues to be Yea to go further when a professor of the gospell shall make away himselfe though it be a fearefull case yet still the same opinion must be carried First Gods iudgements are very secret 2. They may repent in the very agonie for any thing we know 3 None is able to comprehend the bottomles depth of the graces mercies which are in Christ Iesus Thus much of the manner which God vseth in forsaking his Elect Now followe the kinds of desertion which are two desertion in punishment desertion in sinne Desertion in punishment is when God deferreth either to mitigate or to remooue the crosse and chastisement which he hath laide vpon his children This befell Christ on the crosse My God saith he my God why hast
be deepelier humbled and â—raue more earnestly the pardon of that and other sins For as the beggar is alwaies mending and peecing his garment where he findes a breach so the penitent beleeuing hart must alwaies be exercised in repairing it selfe where it findes a want Againe oft times this triall serues to quicken and reuiue the hidden graces of the heart that men may be thankfull for them and feele an increase of them in the heart The good husbaÌ„d man cuts the braunches of the Vine not that he hath a purpose to destroy theÌ„ but to make them beare more fruit In the Canticles wheÌ„ Christ left his spouse then she riseth out of her bed she opens the dore her hands drop myrrhe on the barre of the doore then further she seekes and cals for him and praiseth him more then euer before Dauid testifieth the like of himselfe In my prosperitie I said I shall neuer be mooued c. but thou didst hide thy face I was troubled TheÌ„ cried I to thee O Lord prayed to my Lord. Lastly men that liue in the Church being for a time left of God become so impeniteÌ„t as that they must be giuen vp to Satan yet for no other cause but that the flesh may be killed and the spirit made aliue in the day of the Lord. The third end is the preuenting of sin to come This appeareth in Paul Least saith he I should be exalted out of measure through the aboundance of reuelations there was giuen vnto me a pricke in the flesh the messenger of Sathan to buffet me because I should not be exalted out of measure In the former times when the Lord among many other had set out Craâ—â—er for the maintenance of his blessed truth against his Gods enemies he left him for a while to fall from his religion to make a dangerous recantation but so as therby he preuented many sins and prepared him to a glorious martyrdome As some of his owne words may testifie which he spake a little before his ende And now saith he I come to the great thing that so much troubleth my conscience more then any thing that euer I did or said in all my life that is the setting abroad of a writing contrary to the truth which now here I renounce as things written with my hand contrary to the truth which I thought in my heart that for feare of death to saue my life c. And for as much as my hand offended writing contrary to my heart my hand shall be first punished therfore for may I come to the fire it shall be first burned Answerably wheÌ„ he was at the fire first he burnt his right hand which subscribed his body suffered the flame with such constancie and steadfastnes as he neuer almost mooued his eyes lift vp to heauen often he repeated his vnworthie right hand Thus death which he most feared he most desired that he might take reuenge of himselfe for his sinne The vse that all good Christian hearts are to make of these desertions is manifold First if they haue outward rest and walke in the feare of God and be filled with the ioy of the holy Ghost let them not be high minded but feare least a forsaking follow Secondly if in any temptation they iudge themselues forsaken let them coÌ„sider this wonderfull worke of spirituall desertions which God exerciseth vpon his owne childreÌ„ very vsually then it may please the Lord they shal find it to be restoratiue against many a quame and swound of spirit conscience into which otherwise they would certainly fall Thirdly seeing God for their triall doth often withdraw himselfe from them let them again draw neere to God presse vnto him euen as a man that shiuers of an ague is always creeping to the fire If it be demanded how a man should come neere G O D the answer is by the vse of his word and praier For by his word he speakes to thee by prayer thou speakest to him Lastly seeing by desertions God will take experience of his seruants let euery man triâ— and search his waies and euer bâ— turning his feete to the waies of Gods commâ—ndements let him indeuour to keepe a good conscience before God and before all men that so he may with Dauid say Iudge me O Lord for I haue walked in mine innocencie my trust hath beene alwaies in the Lord I shall not sâ—ide prooue me O Lord and trie me examine my raines and my heart Vers. 9. Wherewithall shall a young man redresse his waies in taking heede thereto according to thy word FIrst of all be perswaded that the word of God is that onely rule whereby the whole life of euerie man and that in euerie thing must be ordered euen the life of a young man who hath most reasons for himselfe why hee should bee excused as he is most disordered Vers. 10. With mine whole heart haue I sought thee let mee not wander from thy commaundements THen vpon this perswasion giue your selfe vnfainedly to the reading and heating of God his word as the meanes whereby God hath appointed to teach you and pray to God in the carefull vse of those meanes for his holy spirit that thereby you might come to the true vnderstanding of his word Vers. 11. I haue hid thy promise in mine heart that I might not sinne against thee THat which you haue thus learned let it not onely swimme aloft in your braine but let it be deeply setled and grauen in your heart as a treasure labouring to frame all your affections according to it otherwise if thou knowe neâ—er so much it will notkeepe you from sinning against God Vers. 12. Blessed art thou O Lord teach me thy statutes YOu thus profiting giue thankes to God alwaies for that which you haue learned be it neuer so little it is more than many in the world doe know yet content not yourselfe with it as though you had sufficient but pray vnto him to be further inlightned because it is lesse than many other doe and yourselfe ought to know Vers. 13. With my lips haue I declared all the iudgements of thy mouth BVt aboue all be careful to talke of that to others which you do daily learne yourselfe and out of the abundance of your heart speake of good things vnto men Vers. 14. I haue had as great delight in the way of thy testimonies as in all riches THat you may doe all these things labour to haue a ioy in the word and in all the exercises of it more than in any worldly thing and to be occupied in these things with greatest delight for in what soeuer we take greatest delight that will stick fastest in vs. Vers. 15. I will meditate in thy precepts and consider thy waies LAst of all meditate and consider of that with yourselfe which you haue learned and muse vpon it alone not contenting yourselfe with the generall rules but labouring in
pleaseth God but that which proceedeth out of an honest hart a good conscience and faith vnfained ¶ Verse 35. Direct me in the path of thy commandements for therein is my delight STill Dauid sees the necessitie of walking in Gods way and his owne pronenes to runne out of that way therefore he desires direction from the Lord that as he had giuen him a desire so he would enable him to performe Questionles we are of our selues readie enough like vnbrideled horses in the wayes of this world to runne our selues euen out of breath and we haue many occasions heere to spurre vs on onely the Lord can keepe vs in this path therefore must wee pray for his direction which if we once obtaine wee shall not wander either in iudgement or practise out of the right path For therein is my delight I take pleasure in nothing more then hauing a right vnderstanding of the Lawe to performe obedience to thee according to the same Of this delight we shall speake verse 92. In the meane time note that Dauid in this was a type of Christ to whom it was meate and drinke to doe the will of his Father which sent him Ioh. 5. ¶ Verse 36. Incline mine heart vnto thy testimonies and not vnto couetousnes IN the 3. former verses are three petitions concerning Gods way In the first he desireth instruction teach me in the second apprehension giue me vnderstanding in the third direction direct me But because he sawe many stumbling blocks in this way some offered to his heart as couetousnes others to his eyes as vanitie in this and the next verse he desireth the remouall of them both Incline mine heart to thy testimonies Who now can thinke that mans heart can of it owne accord be carried on to knowledge of Gods will reuealed in his word and of it selfe practise the same when he shall but consider this prayer of Dauid who though he was a man according to Gods owne heart yet durst not presume vpon his owne heart with this gracious inclination from the Lord. The most excellent wits that euer haue beene or shal be will proue in the ende great instruments of Sathan and false witnesses against these testimonies of God vnlesse it please him to refine them by his spirit and incline their hearts to his testimonies And not vnto couetousnes I take it that praying against this one sinne he prayeth against all other sinnes as pride malice Luxurie lust c. But this one is heere named because as the Apostle saith it is the roote of all euill For as there is no braunch of a tree but it is nourished by the roote no streame of a riuer but hath his currant from the spring no veyne in the body but hath his blood from the liuer so is there no one sinne no not the life of man which haâ—â— not life and liuelihood from this one sinne 1. It is as I may say the â—other sinne breeding and bringing vp all the rest Like mother like daughters all bad but couetousnes is the worst of all Yet I know not how it commeth to passe that men are now a daies called good men not of their goodnes but of their goods he is the best man that hath the best purse monie is the man yea the whole man From the peeres to the pesant all are enamoured with Ladie Lucre. But why should they be so is wealth any thing else but thicke clay is it not a part of that refined earth which man ought to treade vnder his feete when in the infancie of the Church possessions were sold the money was laid at the Apostles feete Acts. 4. to signifie as some thinke that we must rather trample vpon and contemne this trash then to haue ouer great admiration of it Alas why should we labour so after things temporall that they hinder vs from getting things eternall what will it profit a man to get the whole world and in the end loose his owne soule shall we preferre monie before God before heauen before our owne soules can it giue satisfaction to vs No it cannot Mans heart indeede is so little of it selfe that it will scant giue a kite her breakefast yet is the desire thereof so infinite that the whole world cannot satisfie it Are we the better because we are rich no more then the horse is for his gaye trappings Can we carrie them away with vs nay we brought nothing into this world and it is certaine we shall carrie nothing out The sumpter horse may carrie all the day treasure on his backe but at night it is taken from him and he carrieth nothing into the stable but often times a galled backe by reason of his burden Dauid saith if riches encrease set not your heart vpon them Salomon saith he that trusteth in his riches shall fall Christ saith it is harder for a rich man to enter into heauen then for a camell to goe through a needles eye Paul saith they that will be rich fall into many temptations and snares and therefore chargeth Timothie to charge rich men that they trust not in vncertaine riches I say then with our Sauiour Christ take heede and beware of couetousnes and that you may pray euer with this blessed Prophet Incline mine heart to thy statutes and not vnto couetousnesse ¶ Verse 37. Turne away mine eyes from regarding vanitie and quicken me in thy way HEre he prayeth against the vanitie of the eye which in truth is a vanitie of vanities Thus Vanitie seduced Heuah entangled Gods children corrupted Dinah endangered Sarah enchaunted Dauid allured Achan and by these windowes many sinnes enter into the soule Reade in this booke that godly chapter of the gouernement of the eyes and in an other booke the vanitie of the eye and with Iob make a couenant with your eyes and with Dauid pray turne away mine eyes c. and you shall looke better all the dayes of your life It were better to haue none eye then either a wanton or a wicked eye If such an eye offend thee pluck it out And quicken me in thy way he considers his owne deadnes and dulnes of spirit and he desires God to quicken him in his way this pronoune thy is very emphaticall opposing Gods way to mans way The Lord is righteous in all his wayes Psal. 1. 45. 18. all the waies of God are mercie and truth Psal. 25. The waies of men are altogether vanitie and leade to death and destruction Onely this way giueth sound comfort to the soule of man Truth it is that the wayes of men are pleasant for a time but the issues thereof are the wayes of death The wayes of God are difficult and dangerous but at the last they will bring thee to heauen ¶ Vers. 38. Stablish thy promise to thy seruant because be feareth thee WHat doth the Prophet in this verse hee confesseth himselfe to be Gods seruant An honorable seruice it is to serue God an argumeÌ„t of his
promises belong and then we may know that we shal be holâ—â—â— because through his promises he is become a voluntary debtor to vs. As a man that is able to help vs yet we haue no assuraÌ„ce that he wil help vnlesse he giue his word to vs. Then though God be merciful yet is not the misery or worldly men cured because the promises doe not belong to them vnlesse they beleeue Then it is no maruell though the Papists doubt of their saluation because they haue no faith nor will haue to applie the generall promises of grace to their owne hearts There is a difference betweene Gods children and the wicked in their trouble first the children of God are conuinced both in iudgement and in affection but the other are but only conuinced in iudgement as Pharaoh Ahab Saul For where the iudgement affection are both conuinced there followeth conuersion now because these were conuinced yet not conuerted therefore it was onely in iudgement and not in affection Secondly the children of God doe so confesse his Iustice as that they also confesse â—im mercifull which setleth them in sound iudgement and inflameth their affections but the other doe only confesse his iudgement and therfore we see theeues and whores recâ—â—t and yet returne to their filth again because iustice can breake yet mercy only chaÌ„geth from euil to good Thridly the children of God by one fault are brought to amendment of their whole liues through sorrow which worketh repentance but the wicked by Gods iudgements are brought to a confused thinking of sinne and amendment or else rest so much in one that they looke not to any other as Pharaoh confessed that God is righteous but he let not the people of Israel goe Achab confessed yet he restored not the vineyard againe and Pharaoh by this one sin was not brought to the sight of his Idolatric nor to any care to leaue it If we will then haue vse of this threefold difference let vs euer pray that our affections may euer yeelde to that which our iudgements doe subscribe to and that not onely for feare of punishment but because with the Lord there is mercie and when we are conuinced of any one sinne let vs so labour to amend that as we also looke the whole course of our life to amend whatsoeuer is amisse therein Vers. 77. Let thy tender mercies come vnto me that I may liue for thy Law is my delight IN that he doubleth this request in two verses hee sheweth that he had no light feeling of sinne yea that he was as a dead man because hee felt not the life of God in him This must wee marke that when wee are brought to so lowe estate that all comfort seemeth to bee past yet let vs remember that Gods children haue beene so and therefore let vs double our prayers knowing that with the Lord is mercie with him is life in death and helpe in the greatest extremitie This if we can doe then shall we be armed against the greatest temptation that Satan hath and that is this to perswade vs that our case is such as neuer any of Gods children were in our temptations such as no man had our sins such as none haue committed with which if he can preuaile then doth he make vs past hope of recouerie then doth he make vs past vsing any meanes to be recouered for when wee are perswaded that the disease is incurable then wee leaue all meanes that might helpe vs Marke the tender consciences of Gods children If this man of God which had beene no common sinnâ—â— was so humbled for sinne that his moysture was turned into drought Psal. 32. before he could be brought to confesse his sinne it first sheweth how greatly sorrowfull we should be and againe the great hypocrisie that is in our hearts whereby the diuel worketh in vs to thinke that our sinnes are but small therefore to be careles of them that at the last he may make them so great as that we shal thinke they be not able to be forgiuen This is his practise and his purpose therefore let vs take heede of it That I may liue He did eate and drinke and he had the vse of his senses yet this he counted no life because he felt not himselfe reconciled to God but was in sorrow and heauinesse yet hee was skilfull in musicke which might haue put sorrowe away hee had also friends and many valiaÌ„t men in whose company he might haue delighted yet in all these he tooke no pleasure but still this was in his minde how he might be reconciled to God What shall wee say then of them which so that they may haue these outward things they neuer care for Gods fauour or if they bee in trouble they onely sâ—eeke to put away their trouble by company play c. and neuer seeke with their heart to bee reconciled to God Both these are farre from the affection of this man and let vs knowe that though we had kingdomes at our pleasure though wee had at commaundement all pleasure and pastime yet if wee were not reconciled to God and if they were not sanctified to vs in Christ they would nothing auaile vs and the end of them would be but heauinesse Then let vs not flatter our selues for the life of sinne is the death of the soule and without Christ there is no life but if through Christ we be reconciled to God then can no miserie make vs miserable and though we want all outward things yet wee haue all in God through Christ. For thy Law is my delight He felt not this presently but he meant that when God should restore him to life that he might not deceiue himselfe he should feele Gods mercie in his word so that without Gods mercy in his word hee felt no comfort Many will confesse them to be miserable if they haue not Gods mercy but few will with Dauid acknowledge that without mercy in the word they are miserable The word is the meanes to bring vs to Gods mercy therefore by the word we must esteeme Gods mercies Let vs examine if the reading hearing and meditating of Gods word bee as sweete vnto vs as our very life or whether we haue speciall feeling of Gods fauour in his word so that the feeling of Gods goodnesse doth euen make vs with this man of God to delight in it The great delight in Gods word ouershadoweth all worldly pleasures and will make men vse them as though they vsed them not but if we cannot come to this delight then is it no maruell if that we put our whole pleasure in these outward things The way to come to this delight is to keepe a continuall warre against our affections for if we please our selues in them then shall not the word be pleasant till those affections be controlled but if we can tame our affections of anger lust c. then shall we feele sweetnesse in the
concupiscence shall solemnely vow to refraine the familiaritie of wanton women and will not come in place where light women frequent but with Iob shall make a couenant with his eyes we see this by the word also to be warrantable And thus much for meanes to auoide euill now for meanes to doe good If a man feele himselfe dull and slow in reading the word or slacke in prayer shall to the prouoking himself the more make a couenāt daily to reade some portion of the word and to bestow some time of the day in prayer if this be taken vp in the wisedome of the Spirit to cast off sluggishnesse and prouoke alacritie herein we see because at morning noone-tide and euening some of Gods children haue vsed it he may set himselfe a taske and thereby may make a stay for his wauering minde Howbeit these things must not be perpetuall as it is in other couenants For a man may abstaine from women and wine for a time and yet not for euer because it must bee done for some certaine ends and causes as also with some holy conditions As for example if a man hath taken a time of the day to pray in and at that time he shall haue some speciall cause of setting foorth Gods glorie or if his particular calling requiring an whole man shall call him away then if hee omit it there is no breach because the thing which hee is about to doe is according to Gods law This is needfull to be considered with a godly care that wee double that some other day when we shall be more at libertie which we haue for the same causes pretermitted the day before If then there be iust occasion offered of this remission for otherwise wee must not be remisse we know that the couenant is not broken in that we made it with a condition that we would vse it so farre foorth as it might not hinder Gods glory our dutie to our brethren nor our seuerall calling because in such a case to obey is better than sacrifice But if there be no iust cause of pretermitting this purpose then is there iust cause of sorrowing for breaking the couenant But here wee see an helpe wee haue not done this taske to day because of idlenes what then We must returne to the assurance of forgiuenes of sinnes and must redeeme that with double diligence which wee haue lost through wilfull negligence In these vowes then taken vp of our selues as meanes to auoid sinne or to doe good we must first take heede that they bee made within the compasse of the word Secondly that they be but for a time and not continuall Thirdly that they bee euer made with wife and discreete considerations least being broken our cōsciences be troubled Fourthly if there be any fault that it be recompenced by double dutie and diligence afterward Thus wee see how either for to pricke vs to good or stay vs from some euill wee may make a couenant vpon condition in a desire of Gods glorie and in crauing Gods grace And thus much of his care and conscience to Gods iudgements now let vs come to the third argument which is his affliction Vers. 107. I am very sore afflicted O Lord quicken me according to thy word IN that the man of God vseth this as a reason before his prayer it seemeth hee was not meanely troubled but sorely vexed as wee may see in ioyning that which he saith in the verse following My soule is continually in mine hand yet doe I not forget thy law Wherein carying his soule in his hand he meaneth that he hath no assurāce of his life but is in continuall danger of it as wee count those things which be in our hand to be hardly sure and in perill to slip from vs as we may see by other places of the word As in the booke of Iudges Iephtha saith I caryed my life in mine owne hand that is I did hazard my life 1. Sam. 28 21. where the Pythonisse saith I haue put my soule in my hand which is all one as if shee should say I haue ventured my life or I was at deaths doore Iob. 13. 14. Wherefore doe I teare my flesh with my teeth and put my soule in my hand As if hee should say Why doe I put my life in danger For euen as water lying in our hand is soone slipt out so our soule beeing in our hand is said to be at deaths doore Besides he confesseth that he had many snares and pestilent deuices of his enemies laid against him so that at his least going astray hee was layed for and readie to bee taken In that hee needed thus to pray wee may see how reason might haue moued him to the contrarie Flesh and blood might haue taught Daniel that in such narrow search hee might haue shut his window when he praied or haue conueied himselfe into some secret chamber and so to haue vsed some policie and prouided means to haue saued himselfe had not the spirit of God mightily preuailed in him against all such temptations So when by reason of some imminent danger we are at our wits end sathan would haue vs go in by-paths and not to make the word of God a lantorne to our feete Saul when hee could heare nothing from the Lord was driuen thus by his extreame daunger to goe to the witches We see then how necessary it is for Gods children in the time of triall to pray for their direction in the right wayes Againe because when we are hardly dealt with wee are ready to reuenge with policie we see how he prayeth to keepe himselfe aright It was vndoubtedly the great mercie of God to Dauid then to pray that no affection of reuenge might enter into him Oh how needfull then is it for vs whē the wicked shall deale with vs vnreasonably to pray to the Lord to be kept in iudgement from policie and in affection from reuenging and that we may stay our iudgement on Gods promises and our affections on his dealings Thirdly if all meanes be wanting to vs then will the diuell moue vs to despaire and therefore great neede haue we to pray that we may be deliuered from the darkenesse of despaire by the lanterne of Gods word We see how necessarily the man of God praied not to be tempted aboue his strength and that the rod of the wicked should not fall on his lot least he should put his hand vnto wickednesse and therefore craued wisedome in Gods word faith in his promises and patience in his goodnesse We see then the plaine meaning of the man of God in this verse if we call to minde in this word very sore afflicted that which we haue heard before that his eyes failed his heart fainted his spirit panted his naturall powers melted and to be briefe that he was an image of death As a man cannot abide great prosperitie no more can he abide great aduersitie For as we are puft vp
with the one so we are cast down with the other by mistrust in Gods prouidence and despaire of his promises Experience teacheth vs that as a little prosperitie maketh vs to forget God so many inconueniences by affliction may befal vs as either dulnesse deadnes blockishnes or wicked shifts or vngodly doubts Wherfore the man of God here teacheth vs that if he vsed such remedies in the greater troubles theÌ„ how much more should we vse them in the lesse We are here besides to accuse our vnbeleefe bewrayed in small things seeing the Prophet in so great extremities exercised his faith against all the reasons of flesh and blood As the Lord giueth not so great graces vnto vs as to him so he will not presse vs with so great temptations as he did him And if the Lord did helpe his Saints in great afflictioÌ„s surely he will also help vs if we likewise striue against mistrust We may see the Saints of God were neuer so delicately brought vp that they neuer wanted so that if the Lord hath so dealt with his most excellent and faithfull seruants what will he do to vs vnfaithfull ones if he did so to theÌ„ which were vnder the law to whom were made greater promises of outward things what will he do to vs to whom are promises made of spirituall things vnder the Gospel as of the forgiuenes of sins of the renewing our hearts of spirituall ioyes of the kingdome of heauen If the Lord then lay on vs such troubles as he laid on our forefathers how much more should we suffer them seeing we may profit by their example who were vnder the Law who were in the dawning of the day or rather in the night in respect of vs vnto whom Christ is crucified and risen again We must then be ashamed of our womanish nature who will shrinke at so little triall think that the Lord should deale more gently with vs than with them They were in the shadow of the Law we in the bright Sunne of the Gospell which if we see we shall accuse our selues of the wants of Gods graces in vs seeing he dealt thus with his dearest Saints In that he addeth quicken me according vntâ— thy word he sheweth that he meant not to escape by naturall meanes although as he would vse them so he stayed not in them he vsed these as accessaries but the word of God as principall For his principall was to be quickned by the word and his accessary was the vsing of ordinarie meanes Then in all afflictions let vs craue of God that we may not vse vnlâ—wfull meanes but rather the promises of God as our chiefest strength feeling them with Gods fauour in vs then may we vse the other to these For then will the Lord giue successe and blessing to naturall and secondary meanes when our hearts being chiefely stayed on the promises of God as our chiefest strength and feeling them with Gods fauour in vs in the forgiuenes of our sinnes and renuing of our mindes we craue a blessing on the creatures as on the second meanes Besides he acknowledgeth in this word quicken the Lord to be the author of life and that without his word he was as dead This life indeed is the shadow of death common with the reprobates and bruit beasts and our life is only in Christ Iesus So Adam was called dead what is that surely in that his soule had notâ—ing to doe with God and although God gaue him a naturall life yet spiritually he was dead Thus the Saints of God thought they were at the last cast ready for the buriers when they could not feele Gods presence and promises According to thy Word that is according to thy promises for wee haue none assurance to come to GOD vnlesse his word be giuen vnto vs. What had he especiall or peculiar promises working in him The diuers places of this Psalme will she we no such thing because this Psalme is an image of Regeneration They were generall promises as are other in many places of the Scripture Reioyce O Syon for thy redeemer commeth Euery man might applie this to himselfe as is also that place Esay 66. 2. I that dwell in heauen will looke cuen to him that is poore and of a contrite heart and trembleth at my words These promises are generall and therefore we must looke to be quickned by them For the Lord saith that though Eternitie be his place yet will he come to them that be of a contrite heart so that sith the Lord hath made this promise we must by Faith vse it Come vnto me saith Christ all that labour and are loaden Behold another generall promise which we must applie to ourselues by Faith making this argumeÌ„t without selues Lord thou hast promised this whosoeuer is wearie and heauie loaden shall of thee be refreshed Lord I am wearie and heauie loaden Lord therefore helpe me according to thy promise I came not saith our Sauiour in another place to call the righteous but sinners to repentance We see that these generall precepts must be belieued and we must craue Gods spirit that we may be quickened and receiue life by them For though they be generall to all yet we must vnderstand that euery man is to applie them seuerally vnto himselfe Howbeit we must first belieue the generall promises and then by prayer we are to craue a speciall vse of them as of them wherein we belieue Vers. 108. O Lord I beseech thee accept the free offering of my mouth and teach mee thy iudgements NOw the Prophet prayeth for the clearer vnderstanding of Gods word This is then his principall which here is set downe more plaine The meaning therefore of this verse is that I may thus be quickned cleare my iudgement that I may see how thou dealest with thy seruants that I may haue comfort in thy promises As the aire being troubled the weather is darkened so the mind of man being troubled with ignorance storms mists clouds of temptations is much distempered Wherefore he prayeth against these port 17. 7. Shew the light of thy countenance vpon thy seruant teach me thy statutes Where we may see how afflictions had hidden as it were the ccuntenance of God shewing also that the face and fauour of God appeareth in nothing so much as in the true vnderstanding of his word And port 8. 8. The earth O Lord is full of thy mercies teach me thy statutes Port 2. vers 4. Blessed art thou O Lorde teach mee thy statutes Whereas God is good he reuealeth it in nothing more then in this pure vnderstanding Teach mee thy iudgements c. As if the man of God should say This is one thing wherevnto I will giue ouer my selfe euen to see how thou doest punish the wicked and conductest thy children So that we must learne that as it is necessarie to vnderstand the law and the Gospell so is it requisite to discerne Gods
prayer doe wee come before his Maiestie as pricked with a feare thereof are wee pressed with feeling our wants doe wee feare the repulse Oh let vs craue by prayer that we may not come in fashion but in feare not on custome but of conscience and with a free spirit If the spirit make vs free saith Iohn then are we free indeede wee are so captiuated of our selues that we cannot be free but by the spirit When then we see vs in this dulnes and custome in hearing reading or praying we must pray with Dauid Psal 51. 10. Create in mee a cleane heart O God and renue a right spirite within mee 12. Restore to mee the ioy of thy saluation and stablish me with thy free spirit Where hee hauing lost as it were the freedome of the spirit the cleannes of his heart and the ioy of his minde prayeth to haue them all restored againe And thus much for our admonition Now for our comforts I am sore afflicted accept my free offerings How could hee before afflicted and yet free when he desired to be quickened he felt not this freedome Neuertheles he ceased not to offer his sacrifice whereby we are taught to offer our prayers to God although through perplexitie of the spirit wee know not how to pray nor what to say but speake sighing and groaning for this is a sacrifice acceptable to the Lord. For though wee cannot pray with comfort yet we must craue of the Lord euen by mourning and complaining of our owne estate and bewailing our case this also is an acceptable sacrifice For a sacrifice of sacrifices is a contrite heart saith the Prophet And as wee said before out of the last of Esay to an humble heart will I looke saith the Lorde When wee cannot then finde free ioy let vs come with free sorrow and when we know not how to pray Gods Spirit will teach vs how to craue how to sigh and how to pray and the Lorde will know the meaning of his owne Spirit crying in vs. The meaning of the man of God in effect is I powre out my prayer in the aboundance of my griefe and from a full heart we see when a man wanteth a thing though he cannot intreat his friend to obtaine it of him yet hee may freely mourne and lament his estate Let vs then when we cannot pray not cease to mourne and to make a noyse as Ezechias who chattered like a Crane or Swallow wherein he sheweth that he was so pressed with sorrow that he could doe nothing but sigh and groane When wee growe therefore in languishing grieses this is not the thing which pleaseth the Lord but it nourisheth still in vs mistrust Wee may see in the word of God the vnperfit speeches of Gods children and dearest Saints vttering in their griefe their patheticall affections For what was the remedie in this confusion but euen to powre out freely before the Lord their griefs and in opening them to their friends yea and when they could doe neither of both yet would they reueale their sorrowes to the trees of the fielde His offering we see were his griefes The Lord is God and not an Idoll hee will heare thee when thou criest vnto him It may be thou art ashamed to confesse thy faults before man thou needest not be ashamed to confesse thy sinne before God Man may cast thee in the teeth with thine infirmities the Lord will neuer vpbraide thee Man will not keepe counsell neither can giue thee counsell the Lord will both keepe and giue thee counsell Man may prescribe some means of deliuerance but the Lord will both tell thee the means of thy deliuerance and will deliuer thee So the Prophet in his owne example Psalm 42. 3. offereth his griefe vnto the Lord in teares for when one waue went ouer another and his reason and his soule had made a tumult within himselfe yet he said Why art thou cast downe my soule vnquiet within me waite on GOD c. Let vs then consider of the promise made Rom. 8. 26. The spirit helpeth our infirmities for wee know not what to pray as wee ought but the spirit it selfe maketh request for vs with sighes which cannot be expressed Let vs then though wee know not how to pray in freedome of ioy pray in freedome of sorrow Let vs beginne to offer in sorrow and in time wee shall offer in ioy For Psal 30. 5. Though weeping may abide at euening yet ioy commeth in the morning And Psal. 126. 5. Though we shall sowe in teares yet we shall reape in ioy Vers. 109. Mâ— soule is continually in mine hand yet doe I not forget thy law Vers. 110 The nicked haue lâ—ida snare for me but I swarued not from thy precepts BY this phrase is meant that hee was at the point of death as it may bee seene by other places of the Scriptures as when the Ephramites were angrie with Iephtha because he went to warre without them he answered I put my life in my hand c. The Witch likewise which spake to Saul vseth the same speech and I haue put my soule in my hand c. And Iob saith why should I rent my flesh with my teeth or carry my soule thus in my hand c. Where he meaneth that he was at deaths doore My soule sainteth mine eyes faile I wither like a bottle and such speeches declare his miserie This great danger wherein hee is hee vseth as a third reason to moue the Lord to heare his prayer for by this meanes it came to passe that his praier was more earnest The greatnes of his griefe he amplifieth in the 109. and 110. verses And in this extremitie of griefe we shall see that he had good cause to pray earnestly if we do consider the reasons which flesh and blood would put in to his minde For first when he saw that he was in such streights that he could not see meanes or waies to be deliuered then his reason would perswade him to leaue the light of the word as a thing that in this case shewed no light and to vse policie for to helpe himselfe This is a great temptation and if God had not assisted him he might haue fallen hereby For we see that Saul when the Lord gaue him no answere by Vrim and Thummim nor other ordinarie meanes hee thought good in policie to aske counsell of a Witch which he before time had punished with death Thus would corrupted iudgement haue carried him to vse policie and vnlawfull meanes and to haue forsaken the lanterne of the word if the Lord had not stayed him and therefore this was one cause to moue him most earnestly to pray Secondly if he looked to his affections he should find them as corrupt for they would haue carried him to reuenge when hee sawe himselfe to bee vnreasonably and vnconscionably dealt withall and therefore to restraine the headstrong affection of reuenge it was very needfull
difference or like danger â—â— their sins Is it not one thing for a man to betray his owne Maister for couetousnes of a little money and another for feare and infirmitie to denie him Is it not one thing to purposâ— well doing yet to fâ—ll for feare and another thing willingly to suffer the dâ—â—â—â—â—â— to carry him from action to action to haue the purse deliuered him to be forewarned of it to take the soppe of him whom he should betray and yet to perseuere in his wickednes Is there no difference betwixt him who when hee had sinned wept and â—ined away for sorrow and another that after he had sinned hauing an hellâ—â—h desperation tooke vengeance of himselfe Thus we see that there is a manifest difference betweene the sinnes of the godly and of the wicked the sinne of the one was not a purposed sinne the sinne of the other waâ— forepurposed the one when he heard of his sinne striued to get out of it the other being admonished was carelesse Finally the one renued himselfe by Faith in Iesus Christ the other hauing sinned vtterly deâ—paiâ—ed For saith the Lord. 2. King 15. 5. Dauid did right c saue onely in the matter of 〈◊〉 tâ—e Hittiâ— did not Dauid else sinne we know he numbred his people â—e would haue killed Nabal he had conceiued an euill of Mâ—â—â—bosheth howbeit the holy Ghost counteth not as it were of these sinnes as being done of infirmitie but saith the spirit of God this was a soule sinne For the other sinnes the Lord would not deale with them but passed them ouer as it were but this sinne must needs be punished And wherein did this sinne become so great aboue the rest did he not first sinne with his eye wherwith he had before almost made a couenant was he not an hypocrite in desiring to hide his sinne when this could not be done he still was deceiued by Sathan and when he saw the fact must needs out and should come to light when it should now be knowne and the woman must be examined what did he then although he had neither hatred to the man Vriah who had deserued wel of him nor earnest loue to the woman yet sendeth he a Captain with his letters whereas in the warres they vse to set for lorne persons in the forefront of the first hand hee had appointed Vriah to be the man in that battaile and still he perswaded himselfe that he killed him not and after to auoid publike infamie he tooke home the woman to him Thus was Dauid deceiued of Sathan both subtillie and dangerously and yet not so but that there is a difference betwixt him and another that should make an occupation of adulterie and still bathe himselfe in filthie loue But the Prophet Nathan comes no sooner to him and telleth him but closely and slenderly of his sinne but see hee is sâ—â—icken to the heart hee controlles him not though he were a King but he admitteth him vnto him and receiueth him humblie He had sinned before but hee did not see it before we see here no presumption for hee flatly accused and not excused himselfe saving I haue sinned against the Lord. Where are they now that will make the sinnes of others placardâ— for their sinnes where are they that will make such grosse presidences for sinning because there are some infirmities and ignorances in Gods children let them consider rightly of these differences of sinnes We see then the plaine meaning of the man of God he prayeth not to haue no sinne within him but that he might noâ—â—ly in sinne There is then a difference betweene affectate ignorance and diuelish presumption and the weake ignorance and infirmities of God his children there is a diffâ—rence betweene sinning in fewe things and sinning in manie betweene sinne committed and repented of and sinne committed without any repentance betweene infirmities and presumptions Wherefore the Apostle saith Let not sinne raigne in your mortall bodies and yet the same man saith Ro 7. that sinne dwelt in him and that he was solde vâ—to sinne There is a difference betweene permitting a Prince as our lawfull gouernor to rule and raigne ouer vs and to yeelde obedience to him willingly and a griuous Tyrant whom wee resist and performe no obedience to him because he commeth with vsurped authoritie who would inforce vs whether we will or no and caryeth vs violently to prison So the meaning of the Apostle when he saith let not sinne raigne is this acknowledge not sinne to be your King delight not in it and if he do come let him come like a tyrant and as one that would hale you into prison that you may shâ—w your selues not to be willingly drawne into his seruitude crie out Oh mortall man that I am who shall deliuer me from this bodie of sin death Is there not then a difference betweene him who when he hath sinned is afraid to pray to God trembleth to come before God feareth euen to goe on the earth and another who when he hath sinned is merry and pleaseth himselfe in it and maketh but a delight a pastime and an occupation of it Is there not a difference betweene him that fighteth boldly and him that will not fight at all against sinne Wherefore though Gods children haue such infirmities yet they vse all meanes to resist them and account much of hearing praying meditating and conferring of the worde that thereby iniquitie might not haue the vpper hand of them Thus we see how the children of God are violently haled to sinne the wicked are voluntarily carried headlong into sinne the godly recouer themselues the wicked fall from sinne to sinne the godly yeeld to admonitions the vngodly thereby are worse and worse Vers. 134. Deliuer me from the oppression of men and I will keepe â—hy precepts AS we haue oft declared it is the lot of Gods children to bee troubled with the vngodly and therefore this man setteth himselfe down as a patterne therein and seeing the Lord Iesus hath made himselfe a chiefe exaÌ„ple in the house of example who is our head it is meere that we who are his members should also suffer troubles that wee may be made like vnto him What is the cause then why wee are so much at quiet with our selues both Minister and Magistrate people and subiect but because we doe not so much resist Sathan fight against the world striue against our selues For we beginning to rebuke the world of sinne the world cannot away with vs and when we stir vp our selues against the diuell he setteth himselfe and all his impes against vs and when wee checke and controll our selues we can neuer finde quiet True it is that sometimes wee shall haue quiet but this is but a breathing time yet that must be fulfilled in the members which was begunne in the head that we being like to him in suffering may also be like to him in glorie remembring alwaies that which
How can this be by what meanes possible should this be so and therefore the Lord suffereth them to miscarrie in iudgement and punisheth them in their affections Thus we see how the man of God doth strengthen him and vs by faith in beleeuing that God is righteous and his iudgements to be righteous and that euery part of them is most righteous iust and true wherefore our Sauiour Christ in his holy Gospell vseth so often Doest thou beleeue beleeue and thou shalt be made whole according to thy faith be it done vnto thee which he doth to shew vs our incredulitie Wherefore we must pray Lord I beleeue helpe my vnbeleefe Lord increase my faith that beleeuing thy iudgements I may feare thee beleeuing thy mercies promises I may be comforted beleeuing the things thou commandest I may do them beleeuing the things which thou forbiddest I may auoide them Verse 139. My zeale hath euen consumed me because mine enemies haue forgotten thy word LEt vs here trie our faith which perswade our selues to haue such faith behold here is a triall True it is that to all is not giuen the like measure of faith vnto some are giuen tenne talents vnto some fiue vnto some two neither haue all grounds like measure of seede nor render againe like measure of increase for some ground according as it hath receiued bringeth fourth one an hundreth fold some sixtie some thirtie fold according to the good wil and wisedome of our God Neither must we thinke that it is required of vs that we cannot otherwise be faithfull and zealous vnlesse we euen consume away or our eyes gush out with riuers of waters for we must not thinke that it was so in the Prophet himselfe as though riuers of teares were in his head or that he was vtterly pined away but rather they are figuratiue speeches to shew some rare zeale and notable kinde of sorrowing in him Now whatsoeuer exhortation is to be drawne from hence it will little auaile vs vnlesse we beleeue that there is no one thing here in this Psalme but in some measure it is to be performed of euery Christian. For politike men caÌ„not profit by such things because they doe not thinke that it containeth any generall doctrine but rather that it is a particular doctrine But seeing this Psalme is the type and image of a regenerate man and no one treatise so fully and wholie though peraduenture some whole booke may doe it expresseth the same and yet so that neither the man of God as with a trumpet doth blow forth his owne praise nor womanishly painteth fourth his owne miseries by moanes and complaints but aduanceth Gods glorie and putteth vs in minde what graces of God should be in vs and humbleth himselfe and sheweth vs what infirmities raigne in vs. What then will some say meane these speeches My soule fainteth mine eyes failed mine heart breaketh my soule cleaueth to the ground my soule melteth mine eyes gush out with riuers of water What say they appertaineth it to vs that he saith Seuen times a day doe I praise thee I preuented the morning light and cried mine eyes preuented the night watches I opened my mouth and panted how sweete are thy promises to my mouth yea more than honey vnto my mouth I am like a bottle in the smoke I haue remembred thy name in the night the law of thy 〈…〉 better vnto me than thousands of gold and siluer I haue had as great delight in thy â—estimâ—â—iâ—s as in all manner of riches I loue thy commundements aboue gold yea aboue most fine gold â— râ—â—oyce at thy word as one that findeth a great spoyle These were extraordinarie things and we haue not to deale with them To answere these we may see the same doctrine in other persons and in other places of the booke of God Iob. 33. Elihu there declareth that the Lord speaketh diuers times vnto men but they see it not if they profit not by the word he sendeth them afflictions if they profit not thereby he will send one among a thousand to shew his mercies vnto them Psal. 14. God speaketh once or twice and one seeth it not c. 23. If there be a messenger with him or an interpreter one of a thousand to declare vnto mâ—n his righteousnes then will he haue mercie vpon him and will say Deliuer him that he goe not downe into the pit for I haue receiued a reconciliation then shall his flesh be as fresh as a childs and shall returne as in the daies of his youth And though the Lord punished not grosse sinnes in Iob yet he punished incredulitie impatience selfe-loue vaine glorie in him for though Iob were a good man yet he stood in some neede of greater mortification The Apostle Paul sheweth that the wrath of God should fall on the Corinthians if they presumed without due examination of themselues to eate the body and blood of Christ that from thence came sudden deaths and vnnaturall deaths languishing and pining diseases 1. Cor. 11. For this cause saith the Apostle many are weake and sicke among you and many sleepe for if we would iudge our selues we should not be iudged So he speaketh this of the Corinthians which were learned men who had great knowledge and excelled in many good gifts as he himselfe reporteth of them and yet he sheweth them this truth Neither do these things especially and onely come for sinne but more particularly for the trying of faith prouing and perfecting of patience although afterward it may be for punishing of sins by degrees for euen in the triall of faith and prouing of patience is also a secret punishing of sin Wherefore we must not suffer for a while but euen to the shedding of our blood and spending of our liues as witnesseth the author to the Heb. chap. 12. where the Apostle hauing set down in the chapter going before a register of the fathers in the old Church and of their workes whereof some may also seeme to be extraordinarie although indeed they be alleaged but as fruites of their faith inferreth in the 12. chapter this exhortation Heb. 12 1. Wherefore let vs also seeing that we are compassed with so great a cloude of witnesses cast away euery thing that presseth downe let vs runne with patience the race that is set before vs 2. looking vnto Iesus the author and finisher of our faith Who for the ioy that was set before him endured the crosse and despised the shame c. 4. Ye haue not yet resisted vnto blood striuing against sinne and ye haue forgotten the consolation which speaketh vnto you as vnto children c. Here the Lord sheweth the faith and gifts of his Saints declaring that he would bestow on vs the like graces according to that proportion which he thinketh good In that they are called witnesses it was because they gaue witnesse to the truth of Gods promises and to shew how the Lord would enable sinfull flesh thus
for in prosperitie they chiefly set by the forgiuenes of sins and euerlasting life and if these be once sure then for other things if they haue them they take them as ouerplus of his fauour and confesse that wisedome is good with an inheritance yet if these things come not the feare of God and his word is neuer the lesse acceptable and can be content â—o say with Iacob if I may haue meate and drinke and cloath then will I be content as Paul commandeth And if they haue abundaÌ„ce then they are in the house of mourning knowing that those things may be taken away Eccles. 7. And thus we see Iob walked warâ—ly euen in the midst of prosperitie Though men know this yet because they doe not practise it therefore it ought to be often repeated and this shall take excuse from the wicked and it is safe for the children of God In the foure first verses are generally set downe his care and zeale first his zeale and feruencie secondly his truth without hypocrisie thirdly that he desired nothing but agreeing to Gods will that he might keepe Gods commaundements fourthly his perseuerance fiftly his faith his patience and hope sixtly the meanes to confirme his faith seuenthly the meditation of Gods iudgements to confirme his faith He deuoured not his griefes nor nourished his vnbeleefe but sought the remedy thereof by the promises of God And this often commeth to passe that men haue wants and yet bite on the bridle and therefore they obtaine not because they haue not faith to pray I am 1. as the Israelites did long bite on the bridle and at last cried and were helped therefore it is a great grace when we can make our wants knowne by prayer These properties of prayer are necessarie for certaine Heretikes which reason either God will giue or not giue and if he will we need not aske if he will not it is vaine to aske But we might answere that then the prayers of Gods children in the Scriptures and the precepts of prayer are not in vaine Againe the promises of God were in vaine which are made to our prayers or else they might be fed without bread and doe other things without meanes But God hath appointed vs to pray that he might trie our obedience and that he might giue his blessing to vs so that we must vse that if we will attaine his mercie His feruencie is noted by crying which noted the earnestnes of the affection not the loudnes of the voyce The voyce is loude when it commeth to God as Anna and Samuel are said to crie and yet they speake not so the blood of Habel cried Paul Rom. 8 teacheth what this crying is namely the earnest desire of the hart which is the prayer in the spirit Ephes. 6. and 1. Thes. 1. he prayeth for the spirit as the most secret part of their heart as Mary My soule reioyced and my spirit c. And thus it ought to be because God is a spirit Iames in the last chapter noteth it by feruentnes which is commended Rom. 12. then we must labour that our most secret parts may be occupied when we pray to God Then he rebuketh coldnes of prayer for all men doe know that God in the giuer of all things and therefore all pray yea Heretikes and wordly men will pray yet many prayers are customarie and of fashion This zeale may be come to if we craue of God the feeling of our wants as the want of meate causeth the stomacke to desire meate and hereof commeth feruencie Rom. 8. and our wants must be considered in respect of our selues or of others and not onely in affliction but also in prosperitie whose baites haue caused Gods children to take as great wounds at Sathan as euer they did in aduersitie And prosperitie will make a man careles and proud and vaineglorious as aduersitie doth make a man despaire and a man is in as great danger in prosperitie as in aduersitie Therefore wee haue as great neede to complaine in prosperitie as in aduersitie And therefore though some of great iudgement haue thought that O Lord haue mercy on vs and make â—â—ste to helpe vs and such like prayers being made in the aduersity of the church ought not to be vsed now in this prosperity Yet I dare not discredit the iudgment of the ancient in this respect seeing that it may at all times be made with profit if there be vnderstanding for there is euer neede to make this prayer â—od therefore it may with profit be made Our wants must be considered either in our selues or in others and in our selues either in respect of faults in vs or of good things which we want and in others either in respect of the whole state or of some particular persons And for our sinnes wee haue euer great neede to pray and the great barrennes of good things ought to force vs vnto prayer And the great wants which wee see in our selues as the emptines of good things againe the great danger of the temptation of the flesh the world and the diuell And therefore when Christ had taught his Disciples to pray for the forgiuenes of sinnes in the next words hee biddeth them pray for the deliuerance from temptation Now our Creede teacheth vs to belieue that our sinnes are forgiuen vs and we haue neede to pray Leade vs not into temptation therefore euen after we belieue the forgiuenes of sinnes wee may be tempted to euill so Peter so soone as he had confessed CHRIST to be the sonne of God was tempted to dehort his Maister from suffering yea to denie him as hee did indeede And therefore whilest they haue not looked to this the children of God when they haue most flourished haue foulie fallen as Noah when he had bin deliuered from the flood by the Arke yet fell into drunkennes So Adam Lot Peter and others Therefore these manifold infirmities of our soules ought to moue vs to pray And as the soule hath in it the roote of all sinne so the bodie hath in it the roote of all diseases and therefore to pray against sudden death which hath sometime raigned in the Church though now wee bee free from it and manifold diseases which now wee are subiect to these things seeing they are in our selues therefore in respect of our selues we haue need to pray Againe the manifold necessities and wants of the Church both in spirituall and temporall graces the wants of our wiues whom wee haue receiued of God so wee must yeeld to God againe also the wants of our children and such like ought to moue vs continually to pray But those couetous men which liue and die to themselues shall once see what need they had to pray and feele the want of their prayers Againe if wee had no neede at all to pray yet where is our zeale to Gods glorie how should we be moued when we see God dishonoured by the wicked liues of many and also
points of the Law yet hee purposeth rather to shew how hee was no notorious sinner or such a one as did fouly and grâ—ssely forget the Law So his meaning is thus much in effect Although I haue offended yet haue I not cast thy Law behind my backe I find and confesse how of frailtie and infirmitie I haue offended â—â—â— not maliciously and obstinately Wherefore although we cannot be free from all sins yet we must beware of presumptuous â—â—â—â— and although we are weake yet we must not willingly and wittingly depart from the law What then is the cause why oft it is so long ere we be deliuered euen because wee lie in some secret sinne For wee must plead our cause in a right plea if wee will pleade with God if we suffer as wel-doers wee may pray to the Lord for defence but if wee suffer as euill-doers we must labour to repent Wherefore in all discredit reproches and ignominies we must labour to say in the trueth of our hearts I haue not forgotten thy Law Vers. 154. Pleade my cause and deliuer me quicken me according to thy word THis agreeth also in the second place with the second verse of the 16 Port whereof we spake before Answere for thy seruant in that which is good The children of this world are wiser in their kinde than the childreÌ„ of God the man of God had such enemies as in subtilties were wiser in force stronger and more valiant than hee which made him enforce his praier to the Lord that he would be his tower against their assaults and his aduocate against all their policies Thus we see he trusteth not to the equitie of his owne cause but to the Lord whereby wee may gather that the cause why our oppressors preuaile oft against vs is because wee trust too much in our owne wits and leane too farre vpon our owne inuentions opposing subtiltie to subtiltie one euill deuice to another matching and maintaining policie by policie and not commit our cause to the Lord. Wherfore in such a case we are to pray to the Lord to put wisedome into our mouthes that wee may bee taught what to speake and strength into our hands that we may know how to fight Quicken me according to thy word whether the Prophet desireth to be quickned corporally or spiritually whether for that hee was readie to be swallowed vp of his aduersaries or for that hee needed some inward comfort or whether it were for both it is not greatly materiall but I thinke we may safely take it in both senses For if he were quickned in the spirit he knew that the other comfort would follow after So that if we vnderstand it spiritually he prayeth that by faith and quickning grace hee might be encouraged to goe on forward and that he might no more faint hereafter than he had done heretofore Without which grace supporting and renewing him he was like to quaile vnder the burden Thus we see Gods children are often at deaths dore in body and soule and therefore had neede to pray to be quickned In that he addeth according to thy word he giueth vs to wit that all our helpe is in the word of God and that all our helpes which proceede not from the word and promise of God in the end become vaine Although this doctrin seemeth at the first to be a common thing yet the onely cause why wee so often faint vnder the crosse is because wee forget Gods promises or elâ—e we cannot beleeue that the truth of them particularly belongeth vnto vs. And this is that that maketh the very children of God so often to stagger the want whereof is great Suppose yee saith our Sauiour Christ that the Sonne of man when he commâ—th shall find faith on the earth whereby he noteth what an hard thing it is to haue true faith which so is fixed in God as neuerthelesse there is no faith but in his word Verse 155. Saluation it farre from the wicked because they seeke not thy statutes HE said in the portion going before they are farre from thy law here he saith they seek not thy statutes in which words he expresseth his meaning more plainely In the former place he saith they were farre from the law here he confesseth they sought it not at all His meaning of this verse is thus much I see their manners are wicked I know they cannot prosper in them for thou art the iudge of the world therfore they haue no interest to saluation And why there is no coherence betweene wickednes and saluation If we were in truth perswaded of this we would not so ly in sinne For if we did surely beleeue that saluation pertaineth to none but to them that keepe a true faith and therewith labour to ioyne a good conscience how durst we be so bold Idolaters so prophane swearers so vnreuerent breakers of the Sabbath If blasphemous mouthes were throughly perswaded of this would they not tremble and quake that now mocke and scoffe at the ministerie and ministers of the word we see then how pâ—arcing words these are They that depart from God by going to wisards they that go farre from his word by changing his holy Sabbath which is as a day of medicine for the soule into an hurtfull day the Lord will also depart from them the Lord will be farre from their saluation All sinnes wherein men lie and continue put them far from saluation But who then shall be saued euen they that labour for faith and a good conscience Who then shall be damned they that are farre from faith and seeke not Gods law As this doctrine is to the terrour of the wicked so it maketh for the comfort of the godly We see the vngodly proue very couragious and thriue very notably in their sinne not being presently punished because such is our corruption that vntil we taste some outward smart we become hardned This declareth in that we abstaine from sinne onely for punishments sake and we would sinne at riot were there no punishing that we are but Hypocrites and such from whom saluation is farre off Well if saluation be farre from them that seeke not Gods law then may we gather on the contrarie that saluation is neere them that seeke his law for like is the rule of contraries If we then labour for faith and a good conscience we may assure our selues of saluation Wherefore wouldest thou haue assurance to be saued let the word be neere thee in thy mouth and in thine heart Rom 10. 8 Let it dwell plentifully in thee with all manner of wisedome Col. 3. 16. Here is also a good rule as we see whereby we may discerne who be good and who be euill Here the Lord hath set downe one stedfast order which is a touchstone to trie al men and howsoeuer we account of it it is alwaies the same and like to it selfe condemning sinne commending holines Oh to what extremities should we be brought in these
thee that thou hauing no righteousnesse mightest be accounted righteous and rewarded as righteous through him Well it may be God hath giuen thee to walke so vprightly as the world can in nothing charge thee but thou fearest thy naturall corruption that thou shalt not perseuere thou tremblest to remember how many excelling thee in gifts and graces of the Spirit haue fallen away from the truth and thinkest all is but hypocrisie and that thy hypocrisie will one day beguile thee now call to minde that CHRIST is made to thee holinesse not as newe Moses to follow but as a true Messiah to belieue in the worker author and finisher of thy holines So that albeit in respect of thy selfe to perseuere it seemes impossible yet with him it is both possible and easie What if thou hadst a multitude of sinnes that thy corruption did swell till it burst Mary Magdalen had seuen Spirits and yet of all women she was most deuout most louing most honourd to haue the first sight of Christs resurrection What if thou hast bin a brawned and infamous sinner so that the name of sinne hath bene notoriously written in thy forehead the Lord Iesus called and crowned Matthew the Publican with the dignitie of an Euangelist What if thy sin had taken a purple die and crimson colour in the blood of the Saints Paul of a most grieuour persecuter of Christ was made a most glorious preacher of Christ. It may be thou fearest the corruption drawne from thy natiue countrey the Cretians were conuerts and the Corinthians became Christians It may be yet thine hereditarie and naturall corruptions cause thee to despaire of comfort consider the Lord can change the nature of a Wolfe into the nature of a Lambe the course of a corrupt nature in thee to the power of a supernaturall grace Oh there is one thing that troubles thee many promises fewe performed Thou lookest for peace of minde and behold a wound of the Spirit thou art the Lord of the whole earth and the heire of heauen and yet hast not wherwith to helpe thy necessitie thou art a Lord of libertie and yet put in prison All this I graunt yet in all this Christ is thy redemption not suffering thee to be ouercome of any of these in thy life and who lie freeing thee from them in the life to come Admit that thou werst cruelly persecuted cannot he that made the fire not to burne at all the children in the furnace make the fire so easily to consume thee as thou shalt comfortably beare it Will not he that made the Lyons being hungry not once to open their mouthes on Daniel to crush thee so gently that thou shalt willingly sustaine it Now the meanes are the Word Prayer the Sacraments and discipline of the Church The Word euen crucifieth Christ a new in thine hart Prayer giueth thee a feeling of thy faith the Sacraments confirme both thy faith and feeling and discipline continueth vs in the obedience both of the Word and of Prayer and of the Sacraments and consequently is a meanes to continue vs in all those comforts which by the other meanes are to be found in Christ. 3 Thou must euer beware of two extremities The one that thou labour not so for righteousnes that thou forget CHRIST to be thy holinesse the other that thou so trauell not for holinesse as that thou shouldest not remember him also to be thy righteousnes And so behaue thy selfe in both that thou beest most righteous in Christ yet thou must endeuour also to be holy and though thou beest neuer so holy yet know thou standest in neede of the righteousnes of Christ. Now to come to these things thou must diligently attend on the word whereby Christ Iesus is crucified a fresh in thine heart on prayer which worketh a feeling of thy Faith on the Saints which confirme thy Faith and increase thy feeling 4 CHRIST hath made vs inheriters of his kingdome which he holdeth by two titles first by inheritance then by purchase As he obtained by inheritance hee reserueth that title to himselfe alone but whatsoeuer he hath had by purchase hee hath giuen vs the title of it And not only this doth he giue vs but also the graces of the spirit though not to one all nor to all in one measure An afflicted minde seeing one of the children of God haue this another that gift is grieued that he hath not all It is an error Christ giueth not to one all but deuideth all among many But there is one speciall grace which I cannot haue and that is feeling Hast thou faith blessed art thou that belieuest and that without feeling Doe you belieue you haue a rich gift you must not haue all If you haue any gifts it is well the gifts are diuided Be content with thy portion and I say vnto thee that thy Faith without feeling is more precious to God thē thy faith with feeling If by thy faith thou hast made the diuell a drone that he cannot sting and a toothles dog that he cannot bite it is sufficient Content thy selfe with thy portion vntill the Lord come from heauen vntill hee be all in all and then thou shalt haue all ioy in all perfection 5 Two things are necessarie truely to espouse vs to CHRIST the one is to vse the pure meanes the other to vse those meanes with a pure heart CHAP. XIX of Death and Iudgement MAnie make no account of the death of the soule because they feele it not as they doe the death of the bodie Euery man feareth a Palsie an Epilepsie and an Apoplexie because they strike dead but if a man be in a consumption where hee shall be decaying seuen yeares he thinks nothing of it Likewise if an house fall suddenly we say it perisheth but if it moulder away we little regard it In Hosh. 5 vers 7. 12. The Lord threatneth to be a Lyon to Israel and a moath to Iudah Surely when the wrath of God as a moathe hath secretly fed on vs ere we know it our soules doe as it were bleede to death For as hee that bleedeth to death feeleth little vntill suddenly his strength faileth so in the death of the soule a man doth not perceiue how his strength is gone or euer he be aware It may be the Lord will not be vnto vs as a Lyon but as a moath we shall not happily die of an Apoplexie but of a consumption and CHRIST the Sauiour shall laugh at our destruction 2 We can better away to meditate on Death which Sathan couereth with eternitie following then on the day of Iudgement where wee must all make our account 3 The bare meditation of Death doth so farre moue vs from suffering our delights to dwell on earthly things as that Reason disswadeth vs not to make any cost about a Tenement where wee
meditations of iudgement This is a medicine whereby if we profit it is bitter and wholesome as the treacle but if we doe not it is a poyson bitter and deadly Let vs remember iudgement in the midst of the desires of our hearts and delights of our eyes 6 Let vs learne how to order our eyes for we know in what case Cham was when hee saw his fathers nakednesse Such are the senses as are the thoughts that arise by them The eye is not euill but we iudge of it by the effects Prou. 17. 1. 1. Sam. 18. Prou. 3. Psal. 101. 5. if good things can cleare thy sight vse them Let vs make conscience of our eyes our Sauiour Christ saith If thine eye offend thee plucke it out if thou doest not vse thine eye well thou wilt wish thou hadst plucked it out in good earnest make cōscience of motes Mat. 7. Iob saith I haue made a couenant with mine eyes Psal. 119 part 5. Lord turne away mine eyes least they behold vanitie Lament 3. Ieremie crieth out Death hath entred into my soule as by windowes And againe Mine eye is my Death Dauids song is to be noted Thy iudgements are euer in my sight God commaunded Lot that he should not looke backe to Sodome but Abraham looked towards it and hee saw the smoke ascend Let vs keepe our mindes well exercised and our eyes may goe whether they will for then the eye in seeing seeth not the minde seeth and the minde heareth But if a man be inwardly affected as Dauid was after his after-noone sleepe wee thinke of things that neuer were nor shall be And yet otherwhiles though a man bee in great contemplation yet such is our corruption that if there stand an euill thing before vs we must needes looke on it Therefore wee had neede make a couenant with our eyes that is the surest way We will end this with that good counsell Gouerne thy selfe take heede and be safe but yet more safe if thou doest not fasten thine eye vpon the tree of life 7 That we may the better know ourselues let vs learne also to examine and know our sinnes well which are often cloked and couered vnder nature and grace We doe not fall at the first into grosse sinnes but by degrees as Christ reckoning the retentiues Matth 22. which keepe vs from the meanes as farmes oxen mariage c. And Paul reckoning the workes of darknes peraduenture would not satisfie a carnall man in his computation hee maketh mention of banquetings feastings c. These things seeme lawfull but certainly and of a truth sinne lies hidden in them and these things may turne to our ruine Sin is a cunning and skilfull suiter shee playeth as Harlots who seeing and obseruing the grauitie and modestie of former ages as though they were very demure matrons would not at the first shew their faces as we may see in Thamar but the world groweth bigger and prouder in sinne they began to withdraw their vailes and were not ashamed to become shamelesse and impudently bold So sinne at the first modestly insinuateth herselfe vnto vs vnder the vaile of things lawfull which no man can denie vntill hauing by little and little corrupted vs she doth boldly vncouer her selfe in things vnlawfull vnto vs. And that shee might find the more courteous entertainment at our hand she commeth not alone but either she getteth into the companie of nature or she creepeth into familiaritie with grace that being with these for her companions sake at the least shee may not haue repulse As Achab said so saith shee I would not haue come hither but for Iehosaphat For wee know it often comes to passe that we are content to admit and receiue some for their companions sake who if they came alone should scarsely bee welcome at our hands This sinne knoweth well and therefore sometimes she comes hand in hand with nature that is in such behauiour as naturally we like and are affected with as sometimes in ioyes if we be of a lighter mould sometime in griefe if we be of a sadder sod sometime she commeth cheeke by cheeke with grace as our Sauiour Christ sheweth vs hypocrisie to come in prayer fasting and almesgiuing c. It is not like that Salomon at the first lept into idolatry nay by degrees his heart was stollen away with the immoderate and excessiue vse of things in their owne vse and nature lawfull And therefore the Saints of God haue rather chosen to sit a little on this side of them than to iumpe and iustle hard by them as we may see in Timothie and in Elias 1. King 19. who was faine twice to be called vpon by the Angell to rise vp and eate Salomon did begin to build yea he began to build the Lords house 2. King 6. 7. c. and yet as all good writers agree excessiue building was the beginning of his falling away He was building the Lords house seuen yeeres but in building his owne house hee was thirteene yeeres This growing in proportion when he would exceed the Lords work this drawing out of his building was the onely thing that the Scriptures haue left vnto vs as a note of his falling away to teach vs that by the vse euen of lawful things our hearts be seduced and by degrees hardened to fall away from the liuing God For if we loue a thing excessiuely our loue groweth to lust and our lust drawes on to the often vse and brings on custome custome at the length brings necessitie Thus when we find too much reliefe in things we fall in such a loue with Aegypt and in such a disliking of Canaan that we will neuer depart but we will still dwell by our flesh-pots Well then wee say thus the farme is no sinne but when the farme holdeth vs backe from grace and the meanes of grace then is it sinne vnto vs. CHAP. XXV Of the exercises of religion fasting c. and of the carefull vse of the meanes at all times WE must not tarie to fast vntill the trumpet be blowne and the bell be rung but we must fall downe at the trumpet of Gods word and at the bel of our guiltie conscience for without this priuate exercise we are but hypocrites in publike fasts 2 Our holy daies may be the fittest most conueniēt times for fasting daies because wee may then best redeeme the time in resting from our calling 3 All our exercises in godlinesse must principally respect two things first Gods glorie secondly our edification and increase of faith and repentance otherwise to our selues they are vaine and fruitlesse 4 Albeit the Lord hath appointed ordinarie causes yet hee hath reserued in his owne soueraigne and iurisdiction the staffe of them the vertue infusion and working of them For as the Physition prescribing a medicine made with wine it is not the bare wine which nourisheth though it be the instrument to conuey the
of couetous cares consuming them and that so strongly as if there were no hope to be recouered How be it when the Lord hath soked and softned them a little in the brine of affliction they are lesse starke and beginne to yeeld there is a great change and wonderfull alteration in them their lust is cooled their wrath is pacified their concupiscence is abated their gluttonie well tempered their couetousnesse fullie satisfied their affections are so tamed and their corruption so subdued that they thinke themselues highly indebted and much beholden to the cunning skill of affliction which so wonderfully bringeth them downe 3 Now let vs consider how vnder the crosse we are made more zealous in the meanes of our saluation How customably heare we how coldly pray we how carelesly receiue we the Sacraments what feare what indignation what heat what wrath what repeÌ„tance doth the discipline of the Church worke in vs what maiestie appeareth in our publike exercises what authoritie and fruite in our priuate meditations But if the Lord rouse vs vp from this apolexie and dead numbnesse of spirit by some fatherly correction how profit wee by the word how beautifull are the feete of them that bring the glad tidings of saluation how sweete are the promises how soone doe the threatnings worke on vs how zealously will wee pray how glorious are our feelings what ioyes vnspeakable in the Sacraments what feare of sinne what trembling at God his iudgements what indignation with our selues doth the Church censure worke in vs and whereof commeth this Surely because being driuen out of euery crannie and creuis where wee were went to bee harboured wee can finde no rest vntil we come vnder the roofe of the Lord his house who in all our dangers and after all our rebellions will not push vs out of his doore he wil take vp such Lazarus and not into a spittle house but into his Arke of comfort and Tabernacle of consolation Oh deepe sea of Gods mercie which neuer can be sounded that when men growe to such a Lordlinesse as they will not heare vs nor see vs nor vouchsafe to speake to vs he should not refuse to giue vs free audience and by his readie hearing moue vs to bee eloquent and long in our prayers to him who as soone as he doth but looke on vs doth promise a release from our miserie 4 When our friends will not speake to vs the Lord calleth to vs hee will enter some long speech with vs and denieth vs not all the comforts which the promises of the Gospell may affoord When our familiar acquaintance will scarcely lend vs a potsherd to scrape off our scabs the Lord by his SacrameÌ„ts reacheth out the surest pledges of his eternall good will towards vs. But yet behold another worke of affliction it bringeth vs to the contempt of this world and breedeth in vs the loue of the world to come whereunto in prosperitie we are very hardly brought For besides that wee see few noble rich healthie strong and honourable men desire death or to be wearie of this life be it neuer so long if wee consider how loath such men are to depart how gladly they would indent that their life and tearme of their lease might after an hundred yeeres expired bee renewed for an hundred yeeres longer wee shall see prosperitie will perswade all and ouercomes many to die in the nest Nay which more is affliction can hardly call vs away or knock vs off wee grow so deafe and take hold so fast of the world For who is so sick but euen in paine hee would rather wish to liue the longer than to die the sooner who so clogd with pouertie that to be freed from his clog would desire to die If the Israelites panting and breathing vnder the yoke of most seruile impositions and trauels were hardly drawne towards the promised land of libertie and easily would haue retired to the former labours of their seruitude what thinke you should haue allured them out of Egypt if they had liued there in some preferment and ease as did Ioseph in the court what could Moses and Aaron haue done to haue driuen them out of the place And I pray you if we being neuer so sick neuer so poore can still be content to haue our abiding in this life what will we doe if the Lord still graunt vs friends leaue our conscience vntouched our bodies vnharmed our goods vnconsumed Surely we would not haue leasure to think of death much lesse to die as our common speeches of our wise strong and wealthie men doe shew who when death dealeth with them crieout what must I needes away alas I neuer thought of anie other heauen I am not fit to depart I am very loth to die Thus it is the wisedome and goodnes of God to waine vs from the world by affliction which as it causeth vs to finde great comfort in beholding God but euen in a glasse so it hasteneth vs to taste of the fulnes of comfort in him by beholding him face to face 5 Ioseph saying thy seruants are men occupied about cattell might seeme to dissemble but it is not necessarie alwayes to speake all Truth and they confessed the principall truth that is that they were shepheards which kinde of men were abhorred of the Aegyptians and this turned to their profit for being seuered from the Aegyptians they might better maintaine peace among themselues be kept free from the corruption of the Aegyptians whereinto by familiâ—ritie they might haue fallen This teacheth vs that we should not be ashamed of our kindred though they be contemptible in the world For Ioseph being a chiefe ruler in the land of Aegypt yet confessed all his fathers to be shepheards he would not haue his brethren change their trade thogh he might haue gotten for them great preferments Our of all this may be gathered that the Lord worketh a contempt of this world in the harts of his children and that they had rather be doore-keepers in the house of the Lord then to dwell in the tents of the vngodlie wee ought likewise not to bee ashamed to be called the people of God the Disciples of Christ no nor yet Precisians and such like names as are coÌ„monly giuen to Christians This may teach vs that the meane estate is alwayes best so that wee ought to giue God thanks for it and not to be ambitious for they that would be great in the world can hardly be religious But because many will be called brethren which be noâ— so indeed it shal be good to set downe some notes of brotherhood and the first is to helpe one another in neede yea though it be with danger of our liues therefore it is said that a brother is made for the time of aduersitie the godly brethren hazarded their liues for Paul for those that sought Paules death would likewise haue slaine these if they had knowne them There are diuers examples of
to who me some Salomon might haue saide if it seeme pleasant to you eate it but death shall come So in these two that Ezechiel hath ioyned the ease of the Pastour and the blood required at his hands he might haue said Go to build you tabernacles where you may take most profit and giue eare to wealth yet God shall bring you to iudgement God with an Adamant chaine hath knit the pleasures of this world with iudgement he that hath one must haue both 8 There are many places most effectuall and worthier meditation than others in the Scripture wherein Spiritus multum spirauit for I thinke that the Spirit not onely bloweth where it listeth but also when and in what measure hee listeth As in some places namely Psalme 45. and 49. 1â— the Lord calleth as it were a congregation of all sorts and conditions signifying some great point of wisedome that he requireth so great a Theatre The ancient expositours say this wisedome is where this word Selah is â—ound For whether it signifie as the seuentie Interpreters say a great pause that the verse going before may be meditated on or a repetition as Rabbi Abraham saith that that verse for it excellencie should bee twice sung or both as Tremellius it must needes signifie great wisedome and matter in the verse 9 These dayes shall not continue alwayes but there shall come a day wherein the conscience shall be dismayed a day of death wherein wee will not care for riches beautie learning praise or estimation And yet there be some that care not for this which loue as Tully saith of Verres siluer better then heauen they thinke it a greater matter to liue in a beggerly estate then to loose their soules But this is follie prooued by two reasons First thus do the beasts Balaams wisdome and his Aâ—es wisdome is all one For the Asse which hath but a soule of one life when he dieth his soule vanisheth into the ayre if he haue a good pasture and then get a Lyons skin to make the beasts of the field afraid of him can kicke one with his heeles and make him lie before him this is a beasts honour but the honour of a man is greater which hath two liues to whom this life ought onely to be for the suretie of the soule and rather a way to another life then a life it selfe This hath bene answered by the Fathers I will deale so with the world that I may remember God but a learned father saith Thou must put in first more or els leaue out I will remember God Deceiue not thy selfe thou giuest all to the world God will not onely bee serued but in his order Malachie calleth him a great King and therefore he looketh for the first seruice and Daniel calleth him the Ancient of dayes a great Senior and therefore hee will be serued before his Iuniors Luc. 17. The seruant that had laboured all day is not bidden first to eate and drinke but to serue his maister and then to take his repast Contrarie is our practise as in marriage wee looke for beautie and riches first and then after our religion comes in for a corollarie wee will not be much against it Ionathan must carry Saules armour and Mephibosheth must looke to the Arke We make choise before God we bestow our first yeeres on our selues and then the rest wee bestow on God Those are vaine men which will first seeke the adiectiues caetera then the kingdome of GOD. Augustine saith if thou wilt needes thou mayest seeke but thou shalt neuer finde I haue heard and knowne amongst vs those that would make accounts first to be well prouided for and then they would serue God in their callings who hauing gotten three hundred or foure hundred by the yeare then haue bin further off then they were before The second reason is if any man be so foolish he shall yet be more foolish he preferreth the shadow of these transitory things before the eternall things they shal loose both the shadow the thing it selfe as Aesops dog did Augustine saith they shall haue an ende either their owne that is they shall leaue thee as Iobs goods did him or thine thou shalt leaue them as the glutton in the Gospel but that which is worst wheÌ„ they shal haue left thee yet the sinne whereby thou gottest them shall remaine with thee Genes chapt 4. Sinne sleepeth at the doore it is quiet all thy life long but when wee goe out of the doore of this life it shall compasse about our heeles and our hands and we shall neuer be rid of it 10 Knowledge of the word is as necessary an arte for Christians as the arte of Husbandrie is necessary for Husbandmen Men can say they can learne nothing of the Preachers but to loue GOD aboue all and our Neighbours as our selues and as for this lesson they say they are not now to goe to schoole But this is as much as if one should say Husbandrie is an easie thing and there is nothing to bee learned there but to Sowe Plough and Reape and yet to set his hand to any of these without knowledge of the trade he is altogether foolish Well then as in this so in all other Artes we will confesse that we cannot come to the practise of particulars without knowledge of the principles and yet come to the great Arte of Knowledge which is the maine profession of all and needeth most teachers and best schollers and wee thinke we can learne that with sitting still and taking of our case But there is a knowledge of the worlde and they that come to be our schoolemaisters to that they shall bee had in high estimation Howsoeuer we account of knowledge the Prophet sayth that vnder CHRIST our knowledge excelleth the knowledge of the Priestes and in Pauls time the women were so full of vnderstanding that the Apostle was faine to take order that they should not speake in their open assemblies where they would needes bee speaking The holy Ghost Colos. chap. 3. would not haue the word of God to dwell in vs beggerly thinnely or strangely but plentifully and surely without this knowledge we know nothing to doe as we should doe it And for this cause in the former age though the diuell could be content men should be as merciful and as true dealers as they would because they were guiltie of Ignorance and wanted knowledge to direct them herein yet now because knowledge is come he cares not how vnmerciful and deceitfull men become nay now he takes away mercie and truth and knowledge and all The reason is because we make no more precious account of knowledge we can bee content to sitte at home by the fire rather than to come abroad to heare or if the diuell giue vs leaue and we get so much masterie of the diuell that we come to the sermon yet sleepe
to fall vpon them 7 Where a people hartily desire by prayer the ministerie of Gods word the Lord will send them faithfull ones and will multiplie his graces in them but because people are so full of carnall securitie the Lord sends them such as either for abilitie cannot or for affection will not deliuer the word of God vnto them 8 The Ministers of God are more discouraged by the disobedience of their owne people than by the maliciousnesse of their enemies be they neuer so mighty But let Gods ministers know that they must euer haue some to refuse theÌ„ but let euery child of God take heed that he offend not his godly Minister and if he hath offended let him with submission seeke to please him for as Paul saith If I be sory who can make me glad but those by whom I haue been made forte And let the Minister of the Lord remember that the fruits of his labours amongst the people be as it were the life and crowne of his ministerie so Paul teacheth also in his owne example I doe liue if Christ doe liue in you 9 The Israelites murmured against the Lord though they seemed to repine but against Moses and Aaron Christ saith He that heareth you heareth me c. So loÌ„g as the Ministers of God trust not in themselues nor doe any thing of themselues but that wherunto they are called and ordained if they be resisted the Lord in them is resisted and if we refuse such wee refuse the Lord 2. Sam. 12. But when they be not ordained of God nor bring not the word of God with them then the curse cause lesse shall not fall But if we be assured of their calling or perswaded of their doctrine or if doubting and searching by the Scriptures we finde it true then if we obey not the Lord is highly dishonoured 10 It is necessarie that the Minister of God doe very sharply rebuke the people for their sinnes and that he lay before them Gods grieuous iudgements against sinners for so the Apostle commandeth Rebuke them sharply that they may be sound in the faith And again it is needfull for the people that they haue their coÌ„sciences touched and their hearts made knowne vnto them that so they may come out of their sinnes and preuent the heauie iudgement of God 11 The Israelites were sometime at their wits end and therefore could not pray so that they had a singular blessing to haue Moses to pray for them So had Lot when Abraham prayed for him So had the Israelites when Samuel Phineas and Elias were ready to pray for them This must teach vs to set much by Gods seruaÌ„ts among vs which pray for vs and not to haue them in small account Eccl. saith The godly in prosperitie is not regarded but in aduersitie they are sought vnto And indeed they are our chiefest helpe as is said of Elias that he was the chariots horses of Israel this is not onely profitable for whole countries but for euery particular man that when he caÌ„not pray but hath as it were his heart tongue fast looked vp yet then Gods seruants doe pray for them that after they may pray themselues Wherefore let vs euer be readie to pray for others though they be wicked and haue done no dutie to vs yet it is Gods grace that we stand that we might reach a haÌ„d to them and though they haue reiected vs and deale euill with vs yet let vs doe our dutie vnto them as Moses did for this people though they were ready to stone him and so did Samuel pray for the people which had reiected him so that nothing must cause vs to leaue our duties to them but euer labour to haue our harts vpright with God whereof this is a good note if we can pray for others though they haue wronged vs. And that we may do this we must set the glory of God before our eyes which will teach vs not only to loue do good vnto them which loue vs for so do the harlots but euen to help them that hate vs. Therefore when the Lord will haue a punishment brought vpon vs then will hee take the godly froÌ„ vs as he tooke Lot from Sodom And therefore in such cases we haue to feare dangers 12 With what prouision the mightie of the world build their castles and with what consultations the Kings of the Nations proclaime warres with the same prouision with the same consultation and with no lesse should we take the calling of the Ministerie vpon vs which is a masonrie and a warfare both at one time as master Beza well noteth Ephes. 6. 2. continually like the builders vnder Nehemiah holding the trowell in one hand and the sword in the other The ground-worke hereof flesh and blood hath taught vs and set it downe for a corner stone in all serious consultations that whatsoeuer is must be set downe once for all euen for all the life long neuer to be called backe againe That same had need be well breathed vpon and be long in setting downe And this is not onely heathen wisedome but Salomons wisdome a man filled with vnderstanding euen one of his Aphorisms Prou. 25. Prepare thy worke without and make readie all things in the fielde But behold a greater then Salomon Luc. 14. before whom all heathens wisedome all mans wisedome is foolishnes yea brutishnes euen Christ Iesus the only wise God who not in generalitie but in this particular case of the ministerie streightly chargeth and commaundeth vs that not the best of vs all be so hardie as to lift vp an Axe or to stretch a line ouer his building before we haue been at Ephrata and in the woods to see that our prouision be great enough before wee haue set downe and as it were kept straight Audite with our selues and cast all our Reckonings ouer againe and bee sure wee haue sufficient to lay the last stone as wee lay the first If we doe not thus charges will arise more then wee thinke and we shall not be able to holde out to the ende And if wee be not why then all that behold vs all the world all the Angels in heauen CHRIST himselfe shall laugh vs to scorne Christ himselfe shall haue vs in derision this fellow must needes be building c. Oh it goeth sore when CHRIST whose Face was wrinckled with weeping and the shadow of death was on his Eyes for our sinnes when that Christ who in the dayes of his flesh offered supplications with strong crying and teares Heb. 5 When that Christ who in the bitternes of his soule lifted vp his voyce ouer Ierusalem and cried Oh if thou haâ—st but knowne at the least in this day what belonged vnto thy peace and so was saine to lift vp the rest of the Sentence with teares as it was and as not being able to speake on for weeping the teares comming downe so fast
his sonne for he knew that the Lord who had made the promise who wold prouide the meanes also to bring it to passe so if wee be perswaded that our sinnes are forgiuen vs we shall not doubt that any other thing shall hurt vs for seeing sinne the cause of all miseries is taken from vs we may be sure that no miserie shall hurt vs and if the Lord hath giuen vs his sonne he will giue all things with him and the loue wherewith he loueth vs in his sonne will not suffer vs to want the things that are for our good for if a father will prouide for his sonne the Lord will prouide for vs who is a heauenly father and cannot bee changed though earthly fathers he 4 To this faith in the free forgiuenesse of our sinnes and the imputation of the righteousnesse of Christ wee must adde the faith in the sanctification of the spirit for if wee beleeue that the Lord hath made vs of sinfull men iust men of varieâ—s vessels of righteousnes and temples of his spirit if he can make the Leopard and the Kâ—â— to lye together Esay 11. if he can make the couetous person liberall and the whoremonger a chaste person if wee beleeue that the Lord will and is able to change vs from any sin be it neuer so great and strong by nature or by euill custome wee may then be sure that the Lord in this life will not suffer vs to faile in any thing needefull for vs neither are wee to doubt thereof seeme it neuer so vnpossible for it is a greater worke to change a sinner than to worke wonders in nature 5 Fourthly if we beleeue that the Lord will prepare a kingdome for vs in the heauens we cannot but beleeue that in this life he wil perserue vs. For if we beleeue that our bodies shall be turned vnto dust and yet raised vp againe we shall be sure he will not but prouide for vs in this world for it is a greater thing to raise vp the body from death and out of the dust than to preserue iâ— being aliue And to this faith of our redemption we must beleeue in the prouidence of God first in creation so that if wee beleeue that the Lord made all things of nothing we shall beleeue that he will giue vs sufficient for we see that the light was before the Sunne Moone and Starres and the grasse before the raine and dew that we should not put too much trust in them and to teach vs that without these meanes we may haue these blessings for the Lord hath prouided these meanes not for his weaknes but for ours Do we beleeue that God made all men and shall we feare men therefore we beleeue not these things or els we would not so much feare the want of earthly things for if a sparrow fall not on the ground without his prouidence shall we thinke he will not prouide for vs wee must then beleeue the particular prouidence of God in the gouernment of all things which will be an helpe to keepe vs from distrust and murmuring doe wee beleeue that the Lord made vs then shall wee not thinke that hee will preferre vs for it is more wonderfull Psal. 1. and 139. Eccles. 11. 6 We are therfore to beleeue the prouidence of God first generally ouer all creatures then particularly ouer euery one of them yea euen ouer the sparrowes Againe if the Lord hath care of beasts as indeede hee hath because they were made for man hee will much more haue care of man for whom they were made He hath a care for the wicked to do theÌ„ good for hee filleth their bellies with his hidden treasure then wil he much more reioyce ouer the godly to doe them good if he loued vs when we were his enemies will hee not prouide for vs being reconciled to him by the death of his owne and onely sonne If hee did vs good when we sought him not will he not much more when wee doe seeke him in praying vnto him as he hath commanded If he hath done vs good when for our sins hee might haue punished vs will he not when with his spirit he hath sanctified vs Oh then let vs not be vnfaithfull and so become murmurers against the Lord but let vs be faithfull and to looke vnto the Lord to doe vnto vs according to our faith 7 Furthermore this prouidence of God must bee confirmed by the example of Gods children in all ages as in the time of the fathers before the flood who did eate nothing but hearbes veâ— some of theÌ„ liued nine hundred yeeres to teach vs that men liue not by these meanes â—f by these meanes he nourished them he will by greater as by flesh and fish nourish vs. The Israelites were fed with Manna which was neuer seene before nor since for the space of fourtie yeeres If they gathered any more thereof than the Lord commanded it stanke yet being kept before the Arke 400. yeeres it did not so and when they came to the promised land it ceased whereby we may learne that it is not the meanes but the blessing of God vpon the meanes that giueth nourishment Did not Moses and Elias liue fortie daies without meate and the children of Israel goe fortie yeeres in the same garments not waxing old and othersome hauing meate in abundance been hunger-starned and shal it not teach vs that these things are ordained for our weaknes and that the Lord without these meanes can nourish vs If Dauid proued by experience that he neuer saw a righteous man of righteous parents begging his bread if wee bee now righteous as they were then the Lord will prouide for vs now as well as he did then for them and we shal haue the like experience 8 To this prouidence we must come with a patient minde to let the Lord giue what he will and therefore wee must haue contented miâ—â—es and know that godlinesse is great riches and not to looke for great matters Ier. 45. as it was said to Baruch and therefore are wee taught to pray for daily bread so that we may haue the same minde that was in our father Iacob Gen. 28. who was content with meate and cloath which generally is commanded to all 1. Tim. 6. if the Lord giue more than this take it as an ouerplus A patient minde prescribeth not to God the meanes nor the time nor indenteth with God but is content with the grace of God in forgiuenes of sinne and the sanctification of the spirit though it want other things our Sauiour Christ teacheth vs not too desirously to seek after earthly things but rather after the kingdome of God and wee ought to receiue the loue of God with all contentment though it come alone and for outward things to enioy them or not to haue them as it pleaseth him for the children of God doe for outward things possesse their soules in patience and commit the rest
The Scripture in this point is plentifull Who can say his heart is cleane There is none that doth good no not one all are sicke either of the couetous dropsie or ambitious feuer of the itch of concupiscence He that hath not the fit on him may start vp and looke to his neighbour All our health is a perillous disease our righteousnesse is as a rag stained with the flowers of a woman If none be voide if many sinnes lie hidde in vs for who can tell how oft he offendeth who can say he is not crased if our cleannesse be filthie if our light be darknesse if our health be sicknesse how filthie is our filthinesse how darke is our darknesse howsoeuer is our sicknesse And how truly is our body called abody of death If then we had any hope of our recouery it would make vs look for our Physition Christ. CHAP. LXIII Of Physicke and Diet Sicknesse and Health IN that Christ doth vouchsafe to bee called our Physition and to bee so it doth greatly commend vnto vs his kindnesse vnspeakable and mercie vnmeasurable that hee would come downe from heauen from his throne of glorie to become a Physition to heale our desperate diseases More that hee is no common leach but such a one as wee may safely put our liues into his hand it wil appeare easily if we consider the properties of an expert Physition in whom these three are chiefly to be considered and required First a sense of the infirmitie wherby in looking wel ouer vs we may know the disease the more throughly Such a one was Christ Esay 53. He had good cause to know our infirmities he needed not that any should counsaile him he knew what was in man Secondly a very readie and willing minde to heale them and take paines with them that are diseased This also was in our Sauiour Esay 64. The Spirit of the Lord is vpon me in that hee hath annointed me that I was willing to heale the broken hearted preach forth the acceptable yeere of the Lord. Thirdly a facultie and facilitie in healing This also was in full measure in him He went about saith Matthew doing good healing euery disease and maladie among the people which may far more fitly by way of a Metaphor be translated vnto the soule where after a more singular way he worketh great masteries and doth great cures This is the comfort of all comforts to the groaning soule to haue a pitifull a willing and a skilfull Physition to looke vpon them and take them in hand 2 When sicknes or any affliction is vpon vs wee must take heede that wee indent not with the Lord but learne presently to liue righteously and to profit by whatsoeuer is laid vpon vs though we see not present release For if the crosse onely humble vs and wee be not humbled in heart what shall we be when the crosse is gone Therefore let vs see the Lord and bee humbled because it is his doing and with our whole heart subscribe thereunto and let the Lord remoue it in his time so that we presently profit by it 3 A certaine man who had bin three yeeres pained with a grieuous disease and finding no remedie by Physick wished many times to die and yet when he had better considered he humbled himselfe and said with his heart If this lie on me all my life yet wil I serue the Lord which done he found present ease and was not troubled therewith afterward Also when men are fallen into the hands of the Magistrate or of the discipline of the Church they will shew great repentance for the time But when the time of their examination and course of Iustice is past then also is their pietie past they are neuer the better which sheweth that they were not truly humbled neither receiued any profit by their present correction But let vs learne to profit by both namely by the immediate or mediate haÌ„d of God vpon vs and know that if the Lord forgiue our sinnes they shall be forgotten of men and if we shame our selues and be truly humbled vnder his hand for them then the Lord will take away our shame and whatsoeuer affliction in his due time 4 If wee promise amendment in the time of our trouble and yet followe it not in the time of prosperitie it is for hardnesse of heart For Pharaoh his example is for to feare we must not put it off for time to come but presently learne to amend our liues otherwise the Lord may deale with vs as he did with him 5 When sicknes or any other trouble doth afflict vs if we would know whether it proceed from the fauour loue of God towards vs let vs learne to see it in the example of the theefe on the crosse who fled vnto God profited by the crosse and would that others also should so do for if we can in trouble flie to God not to witches and profit by our crosse which in it nature is able to make vs worse whereunto also Sathan will set to his hand if wee desire to amend our life and that others also should amend by our example by these fruites we may see that our sicknes is sanctified in Christ and all other our troubles are also sanctified in him For God would not haue receiued vs so graciously in the sacrifice of his sonne Christ if he ment to destroy vs he hath giuen vs so many pledges of his loue So we may reason with our soules as Manoalâ—s wife did with her husband ludg 12. 23. 5 Seeing God created all things nothing hath vertue in it but as God giueth it and when it pleaseth him he taketh it away Our father Adam liued with hearbs and yet should haue liued for euer but we haue many other things for our nourishment and yet liue not Again our fathers before the flood liued longer than we do yet had not so many â—â—shes as we haue The children of Israel liued fortie yeeres with Manna and Moses and Elia liued fortie daies without meate all these teach vs that man liueth not by bread onely and that the want of the creatures doth not necessarily cast vs into diseases but that it is our siâ—â—â—e which casteth vs into them Meate doth not nourish vs Physick doth not heale vs and the creatures doe not strengthen vs but the Lord doth all in all as it pleaseth him to trie his children or to punish the wicked 6 In corporall blessings if we haue not the spirit to teach vs that by the word and by prayer they are sanctified vnto our vse if we cannot receiue euen euery morsel of meate at Gods hands as tokens and pledges of his fauour surely we shall either at the last be brought to loathe them or to set our hearts too much vpon them so that the Lord shall be constrained to take them from vs to make them â—ot melt and stinke so that we shall not finde
none there it is good to make many doubts and hence commeth conference all these meanes are to be vsed for God sometime blesseth one and not another we must vse all least we should tempt God some heare and not reade some reade and not meditate some keepe their studie and neuer conferre Faith is a knowledge it is called a demonstration it hath alwaies relation vnto the word as the schollers learning is the Maisters doctrine Wicked men know the Scriptures as it is a knowledge but they cannot applie it and haue the true vse men of God speake as if they were moued therfore the interpretation of the scripture must be of the same spirit no man knoweth the minde of God but Gods spirit CHAP. XII Daemonis appellationes or the diuers names giuen to the Diuell in scripture THE Diuell is called Daimôn of his great knowledge and great experience Diábolos of his slaundering and false accusing peir ázan of sifting boring and broching the faithfull to see what is in them skoloposarkòs of making vs subiect to the rebellion of the flesh the Diuell of doing euill or à diuellendo or else as in the old english monuments the diuels fetched from the Greeke Diábolos for his authoritie the Prince of this world that is of the corrupt estate of the world for his forme and vgly shape the Prince of darkenes for his vntruth a lying spirit for his filthines an vncleane spirit for his hurting a serpent for his experience in hurting an old serpent for his strength a Lion for his greedines a ramping or roaring Lion for his poyson a Dragon for his alluring a tempter for his constraining an armed man hauing store of darts sometimes he ramps and roares in one sharpe with hornes and clawes full of terrour in a Lions skinne which is especially in the euill day at the houre of death Sometimes he transformes himselfe into an Angels shape in bright apparell full of compassion in the mantle of Samuel in a religious habit full of scripture euery other word is scriptum est setting an ambush of Diuels to inuade vs holding the crosse and this is his craft If he be able to change himselfe into an Angell of light much more is he into a shadow of the night for he setteth his nets and diggeth his pits in euery thing to take vs in our flesh by ease or pleasure or pride of the eyes suis mimis by death and the feare of it In our soule he hath his forge and bellowes euill motions lusts suggestions to kindle the fire of concupiscence in our affections bending our feare and our loue and such like to that which they should not be imployed vnto in our reason by casting doubts and planting the roote of bitternes in vs which is infidelitie in the creatures by abusing of them or by vnthankfull receiuing of them in the world by hauing his nets in riches preferments euill examples customes and euill companie in melancholie humors perswading despaire to be true sorrow in cholericke bodies perswading wrath to be good zeale in ciuill wisedome by mingling policie with Christianitie in our best motions by mingling with repentance distrust in Gods mercies with faith securitie in making vs measure Gods loue or hatred by blessings or afflictions of this life in preuenting vs of good by breeding in our hearts a loathsomnes of the word and wearines in the meaner in stripping Christ of his high Priests garments and true office of mediatorship vrging sometime these sayings Except ye also repent ye shall all likewise perish which kinde of sentences are not so properly his as belonging to his office which is a Mediator and true Sauiour 2 Sathan is inuisible changeth himselfe into an Angell of light that he cannot be discerned by the eye no nor by reason he windeth himselfe into our reason Peter thought Christ should not dye what reason was it that the sonne of man should dye CHAP. XIII Of the contempt of the Ministerie 1 IEhu being threatned called the Prophet a madbraine for so they iudged of them that digressed any whit from the set composition of words and orderly precepts of their arte which no doubt therefore hath and will come to passe because men can no longer either lend eye or eare than either they can see by reason or discerne by arte or whiles the speaker keepeth himselfe within this ordinarie course of stile or carieth himselfe euen in an orderly and oratorious period so long as wittie inuention comely compassing of matter proportionable measure of words are afforded but if a man come to cut vp the conscience and in some vehemencie of spirit dealeth more roughly and lesse orderly with their speciall sinnes then he is brainesicke and runneth as they say besides the text Neither are these complainers sillie soules but learned Parthians and wise Arabians men elaborate in arte skilfull in precepts and proud Babylonians who cannot discerne betweene a godly vehemencie of spirit for the Lord of hosts sake and a rayling austeritie of speech for malice or vaine glorie sake If then Paul be misconstrued wrongfully he must recompence such sinnes with meekenes patiently whereby often the Lord hath brought to passe that the proudest heart of most obstinate gainesayers haue beene more broken seeing the mild sufferance of the Ministers of Christ than if they had beene pursued with most hote reuengement which then especially experience hath proued true when the Lord with some crosse and humilation sealing the truth of his faithfull and zealous seruants hath caused many to thinke themselues to haue resisted the graces of God and persecuted the gifts of God in them whom they thought before to be curious precise and seekers of singularitie 2 Grieuous enough it is when our corne our cattell our goods and treasure shall come to the tables of our enemies but what though we be yet freed from such Chaldaeans yet is there a great famine in the land which they little thinke of that are the Church-robbers whom we falsely call Patrons of the Church Little thinke they of it who in stead of feeding to saluation starue many thousands to destruction in whom if there were any loue of God from their hearts I dare say and say it boldly that for all the promotions vnder heauen they would not offer that iniurie to one soule that now they offer to many hundred soules But Lord how do they thinke to giue vp their reckning to thee who in most strict account wilt take the answere of euery soule committed vnto them one by one Or with what eares doe they often heare that vehement speech of our Sauiour Christ feede feede feede With what eyes doe they so often reade that pearcing speech of the Apostles feede the flocke whereof you are ouerseers looke vnto the flock committed vnto you But if none of this will mooue them then the Lord open their eares to heare the grieuous grones of many soules lying vnder the grislie altars of destruction
our present trouble and torment of minde seeketh to driue vs vnto despayre we are to vse against him his owne weapons for among many testimonies of our estate in grace fauour with God there is none more euident and sensible than is that conflict which we find and feele in our selues of the spirit against the flesh of faith against vnbeliefe of a sanctified minde against that part that is vnregenerated and finally of the new creature against the old man and of Christ himselfe in vs against the power of Sathan If he replie that this is not so but the contrarie we may answere that albeit there haue been many times wherein we had a more present and mightie hand of the Lord vpon vs yet euen now Satan himselfe cannot denie but we hate sinne and loue righteousnes that we loue God and to our power obey his will and flye the baites and occasions of euill whereof if there were for the present no manifest and apparant effects as yet by the grace of God there are notwithstanding the onely affection and desire of the heart thirsting and longing after Gods kingdome and his righteousnes are sufficient arguments of the worke of grace begun in vs which shall so long bee continued by the good hand of our heauenly father vntill it be consummated and perfected in the life to come For if it be God as the Apostle saith that giueth both the will and the deed he that hath giuen vs to desire to obey his will will also enable vs vnto the doing of the same And seeing the worke of sanctification beginneth in the heart and thence floweth into our whole life wee nothing doubt but God who hath giuen vs ioy in the holy Ghost and therby a loue vnto him vnto his law wil further confirme strengthen vs that we may be vessels of honour vnto his name and glorifie the Gospel of our profession with fruites agreeable and according thereunto Yea the thoughts meditations and desires of the heart are deeds before God and principall parts of that obedience which he requireth at our hands And therefore if the faithfull man should bee taken away by death before he hath done any of the outward works of the law yet should not his faith be without fruites in that being sanctified in the inward man hee doth now in soule spirit serue the Lord and desireth abilitie and oportunitie in act to doe his will and to honour his name as appeared in that penitent malefactor that died with our Sauiour Christ. Another thing I am to admonish you of that you bee not as the couetous men of the world who so gape vpon that they further desire as they consider not but rather forget that which they alreadie haue and hauing much indeede in their opinion haue nothing and to all purposes and vses do as well want that which they haue as that which they haue not So it oftentimes happeneth to the deare children of God that whilest they looke and breath after that which they haue not yet attained vnto they forget and neglect that which they haue receiued and vse it not to their comfort and reioycing as otherwise they should This ouerreaching importunitie of theirs Sathan abuseth against them from the opinion of hauing nothing to blind their eyes not to see the present grace and goodnes of God towards them It is true that the Apostle saith that in the course of godlines and religion we may not thinke we haue attained the goale or are come vnto the ende of our race but forgetting that which is behind vs and endeuouring vnto that which is before must contend as to a marke vnto the reward of the most high calling of God in Christ Iesus But he speaketh it not to this end that wee should not in thankfulnes acknowledge the former mercies of God bestowed vpon vs or not vse them vnto our comfort as testimonies of his loue fauour towards vs but that we may not stay in our present profiting but adde daily a new and fresh increase that as from a larger and greater heape oâ— benefits we may more and more assure our selues that we are beloued of God and shall enioy the inheritance of his kingdome When the Apostle saith Worke your saluation c. and labour to make your calling and election sure though the meaning be not that we should put confidence of saluation in workes yet it telleth vs that the works fruits of our faith are testifications of Gods spirit dwelling in our hearts more euident and pregnant than that Satan himselfe can or dare deny them We may not suffer our selues to be so ouerborne of the enemie vnder the colour of zeale and desire to doe well as not to remember wherein the Lord hath already giuen vs some part of wel-doing not so to striue vnto that we haue not as to forget that which by his grace we already haue but rather with all thankfulnesse acknowledging the goodnes of God from thence assure our selues of the continuance finishing of the worke begun In the courses of the world as slownesse getteth nothing so preposterous haste looseth all It is the subtiltie and malice of the enemie when he cannot hold vs with himselfe to hasten and push vs on so fast and so headlong as by rashnesse we may fall into that which by forwardnesse we had escaped Good things to come therefore we must hold them in hope and pursue them in peace but the good we haue alreadie attained vnto we must so farre reioyce and comfort our selues in as from thence we may be able to sustaine and support our cause against the enemie and from that we haue to let him vnderstand that we doubt not of that which remaineth that the Lord will both continue and confirme the worke of his owne hands and not forsake the same vntil it be accomplished in his kingdome of glory Thus I haue in great hast and confusedly set down so much as presently came vnto minde of those things which often heretofore I haue written vnto you humbly beseeching the Father of all mercy and God of all consolation who hath annointed you with the oyle of his grace sealed you with the spirit of adoption and giuen you a sure earnest and pledge of euerlasting saluation to encrease vpon you and in your heart the measure of faith and multiply your fruits in all manner of well doing make you strong against the face of your enemie crowne you with victorie in the day of battaile that you may praise his name in the day of your deliuerance glorifie him in the whole course of your life and finally enioy with the rest of his Saints that eternall kingdome of glory prepared for all those that loue and feare him Amen FINIS MAISTER GREENEHAMS PRAYER O God most mightie glorious and righteous O father most louing gracious and merciful which keepest couenant and mercy in Iesus Christ
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
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.
Psalm 19. 7. Hebr. 3. 12. 13. 3. Cause Some secret or open sins cause the word to seeme hard vnto vs. 1 2 Friendship Common duties with godlesse men True wisedome Greatest fooles Matth 5. Fearefull to make a sporte of sinne Psal 73. Rom. 2. 4. 5. 2. Pet 3. Light sinnes with men great with God Light and small sins in appearance in Gods children seuerely punished in this world Note True sorrow for sinne SalomoÌ„ how qualified in his youth Practicall reall syllogismes far aboue imaginarie 1. Sam. 25. 31. 32. Gal. 2. 11. 12. 13. All sins are not equall qui me tradiâ—it maius peccatum habet Turbare oculum excaecare Nihil leue quod praepondâ—ratuâ— mâ—do Note Leuit 16. 6. 15. Heb. 7. 27. A man may shun a beâ—me in the darke but we cannot see motes but in the Sunne light Multiplex peccatum Saint lerome saith Si citò remouetur festuca est si durauerit trabs est Simile Accusat aggrauâ—t quaerit remedium Sathan T it 1. élenche apotómos Redargue praecisè B. Cortipiendo corripies Examples practising this dutie Note Venit quidam è Prophetis where a Father saith Hâ—ù quid est quòd venit niâ—i vnus How we must suffer reprehension A Father saith Ostendo illi lutum aspergit me â—uto ostendo illâ— speculum â—llidit parieti Exiuâ—e genâ—iâ—m Ex iure membrorum Prâ—â—â—be â—crrectioâ—em diuinam fraterna correctio Mutua appâ—obatio Mutua laus Nam non putat se peccaâ—e qui à nemine corripitur Est peccatum tuum quicquid non disâ—lâ—ceâ— ubi Who ought to be reprehended Abstiâ—â—endum metu charitaâ—â—s non metu â—upiditatis Munus proportionatur dono Per oculum mentem pervisum cogniâ—â—onem Ginóskeis anaginóskeis Cataginóskeis Sapiunt ex aâ—â—â—no pectore Note A rule Deceptus in minoribus noÌ„ debet de maioribus iudicare Mensura enim prior mensurato Potes ne alium melius noscere quam â—â— Feare Griefe for sin Remedies against vncleane lusts Note 1 2 The reason of our corruption for sinne Against the vnbrideled affection of youth Simile Simile Youth how dangerous an age Pheûge tà s neoâ—erikà s epi thumias hâ—n philâ—i Theòs apothnés kei néos Neâ—phyta Youth â—â—â—umâ—aâ—es â—â—â—â—teâ— Take heed of lusts of youth Sins of youth Dauid and Salomon no Proctors for sinnes Youth dissolute Salomons example Tria bonorum genera Adulterie She called to the men of her house Gen. 39. 14. Carnall loue 2. Sam. 13. 15. PerseueraÌ„ce 1. Sam. 24. Daâ— 3. 16. Act. 5. Note Good affections Headstrong affections Pray for good affections 2. Chor. 19. 3. How to consider of Gods hand in affliction 2. Chro. 19. 2 The conscience in afflictions 1. Pet. 5. 9. The crosse needfull Faith Note Patience Headie affections To seeke vnlawful means in affliction The Crosse of Christ. Health The Lord hath holpen the vnworthie often in afflictions Curseâ— Simile Triall of faith Sicknesse Patience For what causes the Lord chastiseth his elect in this life 1 Heb. 12. 3. 4. 5 2 3 4 5 6 The tryall of anger Patience 1 2 3 4 Baptisme how effectuall in the faithfull Baptisme in Poperie Baptisme of women vnlawfull 2. Cor. 5. 18. 19. 20. Contempt of Baptisme dangerous not the omission Godfathers in Baptisme Catechising Couetousnes Mans desire how satisfied Simile Simile Note Desire of riches Many rich men are emptie of all goodnes The nature of riches Many rich poore Simile Riches Thornes How some rich men die Vse of riches Note The heathen poore man at the first would haue of his God but 1000. sheepe but after he desired more saying Pauperis est numerate pecus Riches caÌ„not fill the soule Simile PareÌ„ts to rest â—n Gods preuidence Triall of our faith in Gods prouidence Couetousnes how dangerous The readyest way to obtain temporall blessings Carking care Carking care Earthly blessings no signs of Gods fauour Wee must take heecâ—â—â—â— to what end we vse things lawfull in themselues How Christ calleth vs. Our loadstar to Paradise Carnall reason How to obey Christ when he calleth Decay of Gods gifts Idlenesse Angels Not to enter into any calling rashly Our infirmities in our calling Ministerie Truth of our calling Triall of our selues before we enter into any calling Reason to Christ is an euill seruingman Christs two crownes Conference Not to be too strict and silent wheÌ„ occasion of good speech is offered Note Good speeches Our speech is insigne potentiae diuinae vinculum societatis humanae Tenera mollis exâ—gua Iam. 3. 6. Schismatickes and heretickes Who forsake the Church Protestants or Papists Matth. 18. Binding and loosing in the Church Rom. 3. 1. 2. The dignitie of the church The Church deer to christ Note 2 Cor. 11. Means wanting or superstition set vp howe much they differ Church of the Iewes Church of the Gentiles The day of iudgement 2. Pet. 3. Tolle hanc ipsa Angelcâ—uÌ„ gloria claudicabit O magnnm vinculum charitatis quo ipse Deus alligari voluit Diligis me plus his Pasce oues meas coÌ„firma Fratres â—ous symboluÌ„ amoris cura Ecclesiae Primitiae mundi Municipeâ— coelorum Phil. 3. 20. Hoâ—tus conclusus Foâ—s signatuâ— To acknowledge our faults one to another Grace Gods word Hiding sinne How to rise when we fall into any sin Note Conscience is tender Desire all good Luk. 16. Shipwrack of good consciâ—nce how daÌ„â—â—rous Examination of the conscience The watch-word of the conscience True peace of conscience The state of man before grace and in grace The peace of the wicked Moâ—e Psal 37. 37. Note To be iealous ouer our own corrupt affections The eye and conscience tender Schirâ—us ocuii Schirâ—hosis conscientiae How the conscieÌ„ce is hardened What sinne brings wrath Note Simile Simile qui non corrigit seipsum alij corrigent sâ— per ipsum Simile Melius est vt pereat vnus quà m vnitas We can see clearly intellectu directo but with bleare eyes iâ—â—ellectu refleâ—o Admonition how profitable Euil reports Simile A good ceremonie What ceremonies are receiued and retained in the Church with profit Col. 2. 17. What ceremonies bee abrogated Sabbath Last times Last dayes Eschátais hemérais Christian liberty turned into vnchristian licentiousnes Ecclesiast 11. Bonum iuuenile Youth Zeale tried Pleasures 1. Cor. 10. Basil Ierâ—â—ns austeritie in fasting Pleasures Christ is our Captaine Christ a Lambe Affliction of minde Christ is our wisedome Seeke not for great things in the flesh Righteousnes 3 SanctificatioÌ„ Mary Magdalen Matthew Cretians Naturall corruption Promises 4 Redemption The most holie haue need of Christs righteousnes and the most righteous of his holines Note Christ holdeth his kingdome by two titles Feeling Simile Faith without feeling The death of the soule Simile Simile Meditation of IudgemeÌ„t Simile Meditation of death Loth to die Wherefore some desire to die Iudgement Morbus magnus magnum remedium Pâ—dor Dolor Timor Augustine Maxima est poena timorem amisisse iudicij Fac fac vel
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
of a stammering prayer if wee speake in heauines of soule and vprightnes of heart Feeling Magistrates Ministers praying for the people Lifting vp of hands The feruent prayers of a righteous man What exercises increase knowledge most what feeling Genes 46. Gen. 31 3. Isaack False coÌ„forts Verball prayers how dangerous TemptatioÌ„s Barren in grace for waÌ„t of payer Singing of Psalmes How we must coÌ„uert to the Lord the notes of a true conuersion 1 All sinnes 2 We must not repent only of stâ—ring and grosse sinnes 3 Speedy repentance Simile Non dico saluabiâ—uâ— non dico damnabitur Age tu poenitentiam dum sanus â—â— Repentance must bee continued Micrópistoi Simile Repent in faith Simile Katalambánein Properties of true peniteÌ„â—s NoÌ„ nouâ— substantia creatur sed lâ—â—befactata repatatur After our repentance our strife with Sathan doth continue to the end of our dayes What sinne we repent not truely of wee fall to it againe Note Sorow for sin How to ouercome our particular sinne The people which murmured in the wildernesse gaue a mani est â—igne thereby that they repented not of their murmuring in Aegipt To leaue a sin wee must first haue griefe of heart for it 2 a feeling of Gods mercies in forgeting it 3. a hearty hatred of it Wee must see our harts desiled with the sin we leaue else it is impossible to repent Simile Wee must haue most griefe for our chiefest and greatest sinnes Note a good lesson The causes of imâ—netency 1 2 3 4 Note Repentance after forgiuenes How to know whether one speciall sinne shal get dominion ouer vs. Priuiledges of the Elect. 1 2 3 4 Repentance Gods gift Afflictions open the eares of many Iob. 33. 16. The mercies of God to whom they are deare pretious Be not sad Esay 23. Verse 5. Whom yee sold. Note The miserie of rich men quicunque diues aut iniquus aut iniqui haeres Riches stinke in a short time How riches are abused and how many waies they may decay with vs and deceiue vs. Simile Simile Simile How to haue both earthly and heauenly riches Seeke the kingdome of God and the righteousnes thereof Matth. 6. Iohn 17. The worldling prefers one corporall blessing before many spirituall graces Note Wherefore God denieth vs many earthly blessings Poore in godlines qui diligit legem diligit Regem qui diligit Verbum diligit Deum Strife in the regenerate Rom. 7 Simile Christ must not onely ouercome for vs but also in vs. Our sinnes crucified Christ. Zach. 12. 10. Christ â—ow ouercome to our comfort The Lord will coÌ„demne vs for the vnworthie possession of his creatures Sin the cause of the losse of many blessings Our Sacraments Neglect of Sacraments CoÌ„teÌ„pt of our Sacraments is death To receiue the vnworthy at the Lords Supper The truth of the ceremony of vnleauened bread 1 2 1. Cor. 5. 3 Papists heretikes neuer felt the power of Christs grace nâ—r any assuâ—â—â—â—e of salâ—â—tion â—y the Sacrament and therfore despise them Sacramental phrases wher fore vsed Câ—â—â—uniâ—ants but indifferently prepared for the Sacraments We must abstaine from the least sin and from all shew of sinne Two kinds of euils Meanes to keepe vs from sinnes c. â— Cor. 11. 30. 31. To prosper in sinne a signe of wrath See Admonition Note Sixe notes of the greatnes and enormitie of sinne 1 2 3 4 5 6 Simile Of iniquitie and the punishment thereof Negligence in the Ministerie Swearing Oppression and adulterie Poore Plagues threatned Famine of Gods word Idlenes in the Ministerie Calamities for the contempt of the Gospell and Gods worship neglected Popish persecution how great Persecution To be mooued onely with palpable and prodigious sins a signe of securitie Occasions of sinne Gouernment of the eyes A note of the diâ—els child and Gods Verse 12. Hearts The greater place we are in the greater our sins The Magistrates and Ministers sinne most dangerously 1 2 3 4 Simile Great sinnes must first out Degrees of sin 1. 2. 3. 4. Excommunication 1. 2. 3. 4. The order of the ancient discipline Suspensis 1. 2. 3. 4. Admonition 1. 2. 3. 4. 5. Simile Psalm 40. 12. Note All sicke Properties of an expert Physition 1 2 To be truly humbled in sicknesse to beare the Lords crosse Hardnesse of heart The theefe on the crosse How to entertainâ— the Ministers of Christ. Plague If a crosse be remoued before we profit by it God will send an other Exdo. 4. 24. Fruites of repentance So soâ—â—e as we bâ—e humbled wâ— haue the fruite of our afflictions Deut. 6. 3. 4. Sathans seruice Dauids adultorie How Sathan shreds Scripture See the first part Securitie Note Griefe Feare of sin Securitie Enmitie Reconciliatio Sudden iudg ments See the first part of Education Exod. 17. 14. Prouide for posteritie Families must be Catechised Young age is a dangerous age Late repentance dangerous We must vse pleasure but with restraints Sinne by degrees growes to impudencie Wantonnes ends in wickednesse Against verball professors which turne Gods graces to wantonnesse Iud. Haste to doe good Youth must renounce pleasures Sathans policie Superstition To be present at the Masse how dangerous God requireth the vse of the bodie in worshipping him as well as the soule How iustly God may challenge of vs to serue him in bodie and soule We must not be of a darke and close Religion or of a double profession Gods presence Simile Eccles. 4. 17. Mal. 1. Popish obiections against the Gospell Note this proportion Mal. 3. 14. 15. 16. How God punisheth such as receiue not his truth in loue 1. Thess. 2. 11. Iethro no Idolater Triall of Religion RegeneratioÌ„ how wonderfull We must delight spiritually in spirituall things Of feeling We are Gods Temple How we must purge our selues how many wayes we may be defiled 1 2 3 Note Tit. 1. 15. We must be throughly washed and sanctified Our sanctification must not be of one part The godly are 1. Straight 2. Sound Simile Two sortes of men hypocrites 1 2 We must sanctifie both bodie and soule to the Lorde PagaÌ„s Papists haue better outward things then carnall Protestants Spirit What is required to be sanctified Our sanctification must be continual and is not perfected vntill our resurrection Death is the complement of our mortification Death To fulfill the daies of our sanctification The sanctification of a Nazarite A true discription of our ignorant and idle Protestants Simile The Palme tree Rom. 5. 10. Affliction Temperance abstinence Practised of God children Lots posterity 1 King 19. 6. Simile The flesh must not rule Faith Note The religious obseruation of the Sabbath Two extremities for want of the religious obseruation of the Sabbath 1 2 3 The sanctification of the Sabbath Simile Marriage 1. Sam. 15. Will worship euer condemned Num. 15. The breach of the Sabbath punished The Lords day Kindling of fire on the Sabbath Note The breach of the Sabbath punished and how to order our affections in