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
the one and reiect the other but most principally respecteth in the whole to edifie the heart and conscience being well assured that this part hath most neede in most Christians of direction and consolation and as we be in this part affected so be we in substance and veritie before God For this cause hee desireth and laboureth most in all these workes to stirre vp the heart and to quicken the affections to embrace true godlines that so being freed from sin by the blood of Christ made the seruants of God we might haue our fruit in holines and in the end eternall life In this Impression I haue carefully reuised and corrected in the whole worke all the faults which either by mine owne priuate reading or by the helpe of other louing friends I could obserue in word or matter Here I rest for a time requesting thy prayers good Christian Reader that now all these holy workes thus knit together may serue to Gods glorie and to the further building of the Church of God in our Land Thine in the Lord Iesus HENRY HOLLAND CHristian Reader thou hast here all Maister GREENHAMS workes as they haue beene heretofore gathered and published by the industrie of that worthy and painefull Preacher Maister Henry Holland In this edition thus much is performed viz. the 119. Psalme perfected a praier of Maister GREENHAMS in the end of his workes added and the whole Booke reduced into a more methodicall order which would haue beene dâ—â—e by Maister Holland if he had longer liued all which hath now beene thought fit to be published in this manner as may appeare in the contents following A SHORT AND GENERALL VIEVV OF ALL SVCH MATTERS AS ARE CONTAINED IN THE VVHOLE VVorkes of Mr. Greenham digested after a more Methodicall manner then heretofore The whole Booke is diuided into fiue seuerall parts as hereafter followeth with their particular Titles contained vnder euery one of the said Parts THE FIRST PART Wherein are contained these Titles hereunder following 1 THE first portion is of graue Counsels page 1 2 Another or second portion of an hundred and one and fifty graue Counsels or diuine Aphorismes page 44 3 A third portion likewise of an hundred graue counsels and diuine directions for the attaining and retaining of faith and a good conscience page 51 4 A short forme of catechising page 71 THE SECOND PART Wherein are contained these Treatises following 1 A Sweet comfort for an afflicted Conscience page 95 2 A second Treatise of the same argument page 112 3 The markes of a righteous man 118 4 Sweet and sure signes of Election to them that are brought low 122 5 A Treatise of Contract before marriage 122 6 A Treatise of the Sabaoth 128 7 Notes of saluation with the necessitie and notes of a true vpright hart 171. 172 8 A direction for the reading of the Scriptures page 173 9 A Treatise of the Resurrection 178 10 A Treatise of examination before and after the Lords Supper 187 11 A Treatise of Gods feare 194 12 A Treatise of Hypocrisie 200 13 A Treatise of Anger 204 14 A Treatise of Blessednesse 207 15 A Treatise of Fasting 210 16 A Treatise of sending the Holy Ghost 216 17 A short treatise of prayer vpon the words of the Prophet Ioel chap. 2. ver 32. alledged by Peter Acts 2. ver 21. 236 THE THIRD PART Wherein are contained these Sermons following 1 THE first Sermon of Quenching the the Spirit vpon 1 Thes. 5. ver 19. 241 2 Of murmuring on Exod. 16. v. 2. 249 3 Of Zeale Reue. 3. v. 19. 255 4 Of a Good name Prou. 22. v. 1. 259 5 Of Humilitie Prou. 18. v. 12. 268 6 Of the education of children Prou. 17. ver â—1 276 7 Of Repentance and true sorrow for sinne Acts 2. ver 37. 281 8. 9. 10. Of the heauenly purchase in three Sermons on Mat. 13. 44. 287 11 Of Christian warfare on Ephe. 6. ver 10. 11. 307 12 Of diuers Christian instructions on Psal. 16. 316 13 Of flying ill company Idolatry and Sweareing on Gen. 42. v. 9. 12. 14. 15. 21. 332 14 Of the mutuall duties betweene the Ministers and the people on Heb. 13. ver 17. 339 15 Of the Confession of sinnes how many kindes of Confession how truly to confesse and the necessary vse thereof on Pro. 28. 15. 359 16 Of the first effect of Christs crosse what is meant thereby how rightly to professe this Doctrine the loue that we should beare thereunto the ioy that ariseth therefrom on Gal. 6. ver 14. 15. 363 17 Of the latter or second effect of Christ his crosses which is the power of Christs Resurrection how and by what meanes men are made new creatures on Galat. 6. ver 15. 370 THE FOVRTH PART Wherein are contained certaine Meditations on diuers portions and parts of Scripture 1 MEditations on the. 119. Psal. 381 2 Meditations on Pro. 4. vers 13. to 23. 609 3 Meditations on Prou. 14. ver 5. 6. 7. 8. 622 4 The summe of the Epistle to the Hebrewes 627 5 A briefe summe of Ecclesiastes 628 THE FIFT PART Wherein are contained godly instructions for the due examination and direction of all men to the attayning and retayning of faith and a good conscience reduced into diuers Chapters and common places as followeth Chap. 1. OF Christian Admonition 629 Chap. 2. Of the Forme and Rules of Christian Admonition 631 Chap. 3. Of Adultery and youthfull affections 635 Chap. 4. Of Affection 638 Chap. 5. Of Affliction ibid. Chap. 6. Of Anger 641 Chap. 7. Of Angels ead Chap. 8. Of Baptisme 642 Chap. 9. Of Couetousnesse and the desire of Riches 643 Chap. 10. Of Care couetousnesse and Contentation 644 Chap. 11 Of our generall and speciall calling 645 Chap. 12. Of conference and godly wisedome in the gouernment of the tongue 647 Chap. 13. Of the Church ead Chap. 14. Of the confession of sinne 649 Chap. 15. Of Conscience 650 Chap. 16. Of censure and correstion 651 Chap. 17 Of ceremonies things indifferent and of turning Christian libertie into vnchristian licentiousnesse 652 Chap. 18. Godly Meditations concerning Christs power against Sathan loue to the faithfull and how hee is our wisedome righteousnesse holinesse and of our communion with him 654 Chap. 19 Of Death and Iudgement 656 Chap. 20. Of the shortnesse of our life and the Meditation of Death how profitable 659 Chap. 21. Of dulnesse of spirit and of feeling 662 Chap. 22. Of Catechizing and instruction of youth 662 Chap. 23. Of Examples and how wee must not sinne vpon Example 666 Chap. 24. Of Examination of our selues and of all things by their issues and how to gouerne the eyes 671 Chap. 25. Of the Exercises of Religion Fasting c. and of the carefull vse of the meanes at all times 673 Chap. 26. Of the Gouernment of the Eyes 675 Chap. 27. Of Faith Iustification by faith of Iustice and iust men and of Feeling 678 Chap. 28. Of Feare 682 Chap. 29. Of Friendship Familiaritie
saluation and of an vpright heart 8. Necessarie rules for the profitable reading of holy Scriptures 9. A treatise of the Resurrection 10. A treatise of Examination both before and after the Lords Supper 11. A treatise of Gods feare 12. A treatise of hypocrisie 13. A treatise of Anger 14. A treatise of blessednes 15. A treatise of Fasting 16. A treatise of sending the holy Ghost 17. A short treatise of Prayer vpon the wordes of the Prophet Ioel chapt 2. vers 32. alleadged by Saint Peter Acts 2. vers 21. TO THE RIGHT WORSHIPFVLL SIR DRV DRVRIE KNIGHT GENTLE-MAN-VSHER OF HER MAIESTIES PRIVIE CHAMBER AND MAISTER THOMAS FANSHAW Esquire the Queenes Remembrancer in her Highnesse Court of Exchequer H. H. wisheth the increase of all mercies and comforts in Iesus Christ for euer SOme of these Treatises Right Worshipfull serue well to teach vs both the daunger and the cure of the greatest wound a man can haue on earth the rest differ in argument yet haue one generall scope as namely the building of Gods people in the faith and obedience of Christ. Herein first I request your worships patience to take some view of a short representation of the whole booke by speciall branches couching the authors owne very words and matter in this compendious forme following The first treatise is of a wounded spirit wherein this faithfull seruant of Christ teacheth vs 1. How great an euill the wound of the spirit is for that the very Pagans and Papists can beare great afflictions till their spirits be wounded but if their minds be deiected they will dispâ—tch themselues with any violent death and the faithfull also cast downe with Gods arrowes and sight of their sinnes and the feeling of Gods hand vpon their mindes Iob Dauid Ezekiah Ieremiah mourned heauily for the wound of the spirit 2. What comfort the true peace of conscience carries with it able to free vs from all discomforts of this life and contrarily how the minde appalled no blessing can long cheere vs in this present life 3. How mad they be which by violent death seeke to end their afflictions of minde for that this is the onely way to increase their torments for if their burthen be great here it is intollerable in hell 4. How most men seeme actiue painfull and prudent to preuent and foresee other troubles and euils but few regard with any care aâ— all to preuent the troubles of minde How many trauell with great skill for riches and honour c. but few take any paines for the precious treasure of the peace of a good conscience 5. Preseruatiues against afflictions of minde are the searching of our sinnes past and present great and small and the examination of our faith 6. In examination for sinne we may not content our selues to haue left them We must also heartily sorrow for them euen the sinnes of our youth for if we doe not truly repent vs of them they may againe rebound vpon vs saith he after many yeeres to the great affliction and tormenting of our minds 7. Examination of sinnes must be as well of sinnes committed after our calling as before for these sinnes of all other bite sorest and pearce deepest Couer them not but confesse them to God in time least thou be constrained to blaze them abroad to thine exceeding griefe and torment 8. After knowledge and light receiued from God note euer what sinnes sway most in thee by the often checks of thy conscience and so labour to auoide them being grieued for them which if thou doe not thou canst not escape either hardnes of heart or afflictions of minde 9. Sinnes of omission haue much distempered Gods good children the negligent vse of the meanes of saluation and for the not putting of their gifts in practise many haue beene whipoed afterwards in their naked consciences and the Lord hath euen pearced them in their secret bowels 10. Some are troubled for their priuate pride and this is a good preparatiue to receiue Christ Some for doing more in shew than in truth abusing their knowledge in that they make it but a maske to iuggle in and for that they make but theâ—r affections to fight with their owne iudgement Some righteous men are troubled when they offend not for they are their owne greatest accusers for some secret corruptions in other matters so that there is nothing more difficult than to search our hearts to the bottome for sinnes past and present for priuie pride hidden wants and secret corruptions 11. That we must carefully auoide too scrupulous a feare as well as carnall securitie If the aiuell finde vs voide of all feare he thinkes his assaults must be stronger because our resistance is the weaker but if he finde in vs a cowardly feare and fainting of heart before we strike one stroke against him he will suddenly stab vs to the heart and make a spoile of vs. 12. If we see the godly afflicted in their consciences either before or in the issues of death we may not conclude therefore they are hypocrites or great sinners before God for that the Lord may as well make triall of their faith as take punishment of their sinnes as we see in Iob and others for saith he if such affliâ—tion come principally for sinne then the greatest sinners should haue the greatest afflections 13. When any shall come to the cure of soules afflicted they must not begin with words of compassion onely God is mercifull c. but first with a gentle searching of their sores labouring to draw out of them the confession of some speciall and secret sinnes 14. All griefes are either confused or distinct â—rising of knowne or vnknowne causes The spirituall Physition must wisely consider of the originall of the euill whether it be in soule or bodie or both for this cause he warneth that in this distemper the Physitions counsell be neuer seuered nor the godly ministers labour neglected 15. The persons ministring in this affliction must be men learned of sound iudgement wise and of good experience meeke and of most louing spirits I counsell thee saith he if thou canst not come to the particular sight of sinne iâ— and by thy selfe vse the helpe of such men vnto whom thou must offer freely thine heart to be gâ—ged anâ— searched and the whole course of thy life to be examined by the bright shining glasse of the law of God 16 A certaine cause or knowne sinne is either alreadie committed and not repented or a sinnâ— not committed but whereunto we be tempted If troubles come for some speciall sinne committed say thus Doth this one sinne so displease thee and deserue I thus to be punished and farre more grieuously for this one how great then should my punishment be if thou shouldest so deale with me for all my other sinnes If the heart be terrified with feare of the commission of sinne for temptations and motions vnto siâ—ne we are not so much to dispute with our motions as to
I am I am sure he hath infirmities as others haue we are no Angels our nature is corrupt we are but flesh I am sure you would not haue vs Gods Thus the diuell commeth to tempt but he apparrelleth himselfe in another sute when he commeth to accuse and then of a flye he makes an Elephant of the very smallest pricke of a pinne a globe of the whole earth of a molehill a mountaine and presseth sillie soules with feares and terrors that they know not how to winde out themselues If he cannot bring them to make no conscience where they should make conscience he will labour to bring them to make conscience where they neede make no conscience He careth not whether thou wilt be remisse or superstitious so thou be one of them If he cannot get you to follow the Epicurisme of the world as Libertines in diet and apparell he will make you so precise as to thinke it a hainous sinne to eate one bit of meate or to weare one rag of cloath more than for necessitie How needfull therefore it is to saile with an euen course we may coniecture by other things which will bewray the corruption of our nature In the time of a plague we shall see some will be so bold that without any lawfull calling or godly warrant they will rush into places infected and then falling sicke their conscience prickes them for their tempting of God by an vnaduised boldnes in the houre of their death Others plunged as deepely in a quite contrarie extremitie are too fearefull when they doe but heare of the sicknesse and for very feare haue beene brought to deaths doore only by imagining thēselues to haue been infected when they haue been most free who oftentimes haue euen died and that without any naturall cause that euer could be knowne but onely through immoderate feare and the iudgement of God comming vpon them for their infidelitie and vnbeleefe Thus it is with vs in Christianitie in that as well the oppressing our selues with too much feare to be ouercome as the carnall securitie in not fearing to be ouercome may bring sinne vpon vs God his children must labour for a measure and that must be sought for in the word which will teach them how they shall neither decline on the right hand nor on the left but will guide them in the narrow way shewing in euery thing what is vertue what is vice what is the meane what is the extreame Among many examples let vs consider of zeale a most precious vertue in Christianity so long as it is free from the extremities Otherwise if we be cold in zeale it is a sinne on the left hand if we be zealous without knowledge it is preposterous and becommeth a sinne on the right hand But can we not come to some perfection No if you vnderstand it for an absolute vnspottednes albeit to that perfection which the Scripture taketh for soundnes trueth and sinceritie of heart which is voide of carelesse remisnes we may come Neither doth the Lord deale with vs after our sinnes nor reward vs after our iniquities in whose eyes the most glorious actions of men are but as waters flowing purely from the Conduit but defiled by passing through a filthy chanell Wherfore hauing these imperfections let vs not seeke to be more righteous than we can be saying for euery error of this life Oh I am none of God his sonnes I am none of his daughters for I cannot finde that perfection in me which is to be required But let vs comfort our selues in the truth of our hearts and singlenes of our desires to serue God because he is God and so we shall be accepted of God I speake this to this end that poore soules might haue comfort and know that if they abhorre sinne as sinne if they examine themselues for it if they grone vnder it if they mislike themselues for it if they feare to fall into it the Lord will not pursue them with the rigor of his law but will giue them the sweetnes of his promises they are no more vnder the curse but vnder grace But further to inforce our exhortation to auoyde too scrupulous a feare which hindereth the true examination of our hearts let vs thinke that it happeneth in the spirituall conflict as in ciuill warres We reade that many cities lying in great securitie haue suddenly both beene assaulted and ouerthrowne as also how some Countries too much negligent in the meanes through an excessiue fearefulnes haue incouraged their enemies with more greedy violence to pray vpon them With which kinde of stratagems our aduersarie me diuell being well acquainted doth often practise this policie If he see vs without all feare too quietly to rest in our selues he thinketh his assault must needes be the stronger because our resistance is the weaker Againe if he descrieth in vs a cowardly feare and fainting of heart before we once begin to ioyne battell with him he will set vpon our immoderate feare and as villainously as suddenly stab vs to the heart and make a present spoyle of vs. Common practise doth further teach vs that when we can heare the word without all trembling at God his iudgements when we can pray without all feare before the Maiestie of God when we can come to the discipline of the Church without all reuerence of the ordinance of the Lord all is in vaine Againe let vs heare with too much trembling and we shall learne nothing let vs pray with too seruile a feare and our worshipping of God will be without all comfort and vncheerefull Thus if we neither lessen sinne that is sinne indeede neither make sinne of that which is not sin in truth it is good to proceed to this three-fold examination to lay the edge of this doctrine more neere our affections because many will be sound in this ripenes of knowledge and barrennes of conscience to speake dispute and declaime of all these things very skilfully which flickring in the circumference of the braine and not sitting at the ground of the heart doe seale vp a more iust sentence of condemnation against them To helpe this euill we must meditate deeply of the Law and of the Gospel together with the appurtenances of them both that finding ourselues farre from Gods blessings promised to the keepers of the law and seeing our selues neere to the curses due to the breakers of the law we may raise vp some sense of sin in our selues Yet herein we must not stay our foote but giue a further stride for whereas many by a diligent view of the law haue come to the sense of sinne in themselues and saw plainly their owne condemnation yet because they laboured not to see the guiltinesse acquited by the remission of sinne in Christ they plunged themselues into a bottomlesse sea of sorrowes Others hauing passed these degrees and hitherto made these steps to auoyde the wound of conscience haue come
dangerous passages of naturall corruption and originall sinne the troublesome froth whereof doth almost ouerwhelme many poore pilgrims it shall be good to giue this caution that both in these and in the former troubles men would be still againe admonished patiently to beare with a wounded spirit albeit it fall out so that they be somewhat pettish seeing the holy Ghost speaketh so fauourably of them saying A wounded spirit who can beare And surely our practise in other things by the law of equitie may vrge this at our hands For if men by the light of reason can see it to be a dutie conuenient not furiously to controll but meekly to suffer and wisely to put vp the vnaduised speeches of a man distempered in braine by reason of some burning ague or such like violent and vehement sicknes we may easily gather euen by the same rule of reason not so seuerely to ceÌ„sure the impatieÌ„t speeches of him who by reason of some parching feuer of the spirit is disquieted in all parts of his mind hath all the veines of his heart as it were in a spirituall agonie vexed Wherefore both vnsauourie for want of godly wisedome vncharitable for want of Christian loue are their murmuring obtrectations which say what Is this the godly man Is this he that is so troubled for his sinnes Why see how pettish he is nothing can please him no bodie can satisfie him Consider O man if thou canst beare with a â—raile bodie that thou must much more beare with a fraile mind Consider O man that this his pettishnes doth more wound him to the hart than any iniurie thou couldest presse him with And therfore seeing he afflicteth his owne soule for it thou needest not adde any thing to his affliction and to exasperate his grieuous smart Consider that it is a blessed thing mercifully to bethinke vs of the estate of the needie and that to rub a fresh wound and to straine a bleeding sore is nothing else but with Iobs friends to bring a new torment where there is no need of it As the wise father doth rather pitie thaÌ„ rebuke his child wheÌ„by reason of sicknes the appetite is not easily pleased so if we purpose to doe any good with an afflicted minde we must not be austere in repreheÌ„ding euery infirmitie but pâ—tiful in considering of the tender frailtie of it Neither doe I speake this to nourish peâ—â—â—shnes in any but would haue them to labour for patience and to seeke for peace which though they finde not at the first yet by prayer they must waite on the Lord and say Lord because there is mercy that thou maist be feared I will waite vpon thee as the eye of the seruant waiâ—â—â—â— vpon the hand of his maister I will condemne my selfe of folly and say Oh my soule why art thoâ—o so hâ—aâ—â—e Why art thou so cast downe within me Still trust in the Lord for he is thy health and thy saluation FINIS THE SECOND TREATISE BELONGING TO THE COMFORT OF AN AFFLICTED CONSCIENCE IN all afflictions Gods children must looke vnto the end they are to desire to profit by them and in them to seeke â—he way of sound comfort and consolation which that they may finde they must know that the afflictions of the godly last but a while they serue them but for salues and medicines the end of them is alwaies happie In them they are not onely preserued and purified from many sinnes but also much beautified with the image of Iesus Christ who is the eldest sonne in the house of God Againe the crosse of true Christians is the sweete and amiable call of God vnto repentance in that he putteth vs in minde therby to bethinke vs of our debts because we are giuen to thinke the day of payment is yet farre off yea we fall asleepe vntill our turne be ended and whilest God lengtheneth our daies waiting for our repentance we neuer thinke of our sinnes vntill the houre come wherein we perish with shame The best meeting then with the Lords visitation is without delay and in sinceritie to pray for our sinnes to be pardoned For therefore doth the Lord oftentimes shackle vs the more with the chaines of his chastisements because we are more carefull to be vnburthened of our sicknesse than to be freed from our sin which we the rather are loath to confesse because we would not be espied to be in the wrath of God Others there be that hearing of their sinnes in the time of their afflictions will acknowledge indeed their infirmities to be the mother of such a broode yet they haue no true remorse to restraine themselues from sinne because they haue but a confused conceite thereof and though their ship be neuer so much tossed and turmoyled yet thinke they not that God holdeth the sterne These men if God beare with them doe as it were settle in their lees and are as it were soked in their sinnes For prosperitie is a drunkennesse to cast our selues into a dead sleepe and when the Lord letteth vs alone we cease not to soothe vp ourselues bearing our selues in hand that we are in Gods fauour and that he loueth vs because he scourgeth vs not And thus retchles we are whilest we measure Gods loue according to our sense and humour Wherein we bewray our ignorance of the exercise of the crosse in that affliction is the mother of humilitie humilitie breedeth repentance and repentance obtaineth mercie Some also there are who vsually whilest the fearefull iudgement of God is before their eyes either in themselues or in others haue a few glancing motions and starting cogitations of their sinnes and of Christ his passion yet at all other times their minds are so clasped vp from thinking of temptations and their hearts so locked vp from foreseeing or forethinking of iudgements that they feele no godly sorrow They mocke the mourning dayes of the elect as of them that be of melancholy nature they make a sport of sinne as little remembring the sting which will either pricke them to the heart blood most fearefully in the houre of death or meete them with griping agonies in the day of their visitation more speedily But happily they think they haue giuen good testimony word of their repentance and remembrance of God when they giue one deepe sigh and away and passe ouer Gods heauie indignatioÌ„ as ouer burning coals So that whilest the Lord in prosperitie affoordeth large peniworths of his loue vnto them they dally with his Maiestie make a sport of his mercy Al which imperfections may be better corrected if in our deepest rest with a reuerent humble feare of Gods iudgements we did waite for the day of our trial and prepare our selues to the Lords visitations for the feeling of Gods mercie must come from the sight of our miserie by sinne which being pardoned we shall soone haue our infirmities healed Wherefore let vs first learne to cleanse our soules from
iudgement for a sinne in another man and wee can point out euery part of it lay this sinne to our selues and we can say nothing So that we see it is easie to know sinne but it is hard to feele the practise against it Let vs not then let the harnesse hang on the wal but let vs put it on Here marke one thing that it is a policie of the diuell to perswade vs there is no diuell as it is the policie of wizards to perswade vs that there are no witches And so as hee comes at the first as a sillie Serpent whilest he would creepe in but after hee prooues a roring Lion when he is once entred yet let vs beware wee feare not too much for that emboldeneth the enemie For as man feareth man keeping courage and is pursued without courage nay as bruite beasts are bolder by seeing one which feareth them so the diuell is the bolder if hee seeth vs afraide of them And besides that feare drieth vp the blood and weakeneth nature it doth also depriue vs of faith in God his prouidence which doth assure vs that Satans power is all by deâ—iuation and limitation it cannot touch the bodie without permission much lesse the soule which is manifest for that witches though they preuaile in pettie and little things yet when they come to great points they can doe nothing So singular a presaruatiue to the godly is the prouidence of God as the Vnâ—cornes horne to the inferiour beasts But we wil herein strengtheÌ„ our faith that the crosse of Christ hath triumphed against Satan for the godly Coloss 2. and therefore if hee now aâ—sault vs he doth cure rather than slay vs. For as an enemy oft by Gods goodnesse thrusts his sword into an vlcer rather to purge that which would haue bred death than to kill so oft God purposeth to cure vs of the impostumation of pride euen by the malice of Satan so wonderfully can hee drawe good out of euill The diuell brings vnrighteousnesse wee alleage righteousnesse he brings terrour of conscience we meete him with peace he offers vanitie we refuse it with truth he comes roring we auoide it by praying Wherefore that proclamation must bee made here that was in the Israelities armie that is that those that are feareful returne home and beware how they come into this conflict And let vs oppose to the strength of Satan the strength of Christ who being our head shepheard wil not suffer vs to miscarrie though wee seeme to be in the wolues mouth and that in the deepe valley of death But what of all this harnesse It must be put on We shall see oft none so weake in affection as they that haue much knowledge Who will better declaime against anger generally than the angrie man Who is more seuere against wantonnes in education than a most shamelesse harlot Why doe men thinke others blessed being troubled in minde and count themselues cursed being in it All this is because wee haue harnesse but vse it not In the euill day The day of temptation is called an euill day because the temptation is euill Iames calleth it a good day and that wee must reioyce in it and it is so in respect of God his wisedome turning it to good So that this may bee a good day and euill day in diuers respects Hauing finished all Luk. 4. After Christ was tempted the diuell went away for a season though that temptation ceased yet he pursued him with afflictions And though as children of the mariage the dint and edge of temptation be blunted to vs yet the enemie still enuieth vs. And therefore we had aboue all neede of perseuerance no daunger like to that which is in the ende When thou hast ouercome the popish diuell the worldly diuell comes Hast thou ouercome the swearing diuell then the lying diuell comes Hast thou ouercome the filthie diuell the worldly diuel comes Hast thou ouercome all these diuels the proud diuels come That thou maist stand This is a promise and we shall not faile of this armour of proofe nor of the profit of it And so as wee are exhorted to put on the armour so wee shall haue the fruite of it by standing so we still pray Da Domine quod iubes iube quod vis Thus Christians by faith and standing fast in the euil day must change the other euill nature of affliction into a good qualitie still being mindfull to comfort themselues in this that the Euangelicall exhortations giue by promise through the holy Spirit a certaine strength to doe the thing commanded the Law leauing vs in our weakenes Againe to the armour Stand. We must alwaies be in a readines and at the first call what time of yeere moneth day or night soeuer the aduersarie prouokes vs. He begins with the girdle because in former ages as there were diuers manners of eating sitting or warring so Paul here speaks of such things as were vsed theÌ„ The girdle is not now which was theÌ„ vsed as we haue some armour familiar to vs vnknowne to them as gunnes c. The vse of the girlde was to gird fast the nether parts this is Truth which is not takeÌ„ for the whole word as Ioh. 17. but for a sincere and vpright heart or for faithfulnes And as we take faith either for our faithfulnes to God or Gods faithfulnes to vs so truth meaneth sometime vpright dealing either from God â—o vs or from vs to God Truth is counted then for a true performance as Roman 2. The iudgements of God are with truth that is faithfulnes Al the waies of the Lord are mercie and truth that is a performaÌ„ce of his mercie Well here it is not spoken of that truth which is the word but of vprightnes of heart and sinceritie Againe the truth of the word is after spoken of and here can be no vaine repetition Well as the girdle knits all together on the bodie so the vprightnes of heart is the band of all vertues and hypocrisie is as a wide or loose sacke wherein nothing can tarrie This vprightnes of minde is in diuers places as Psalm 32. Blessed is the man who with comfort in his remission of sinnes without guile laboureth for a godly life The same commendation is Psal. 15. and 24 and 119. This is a thing accompanied with blessednesse by Christ his owne words Matth. 5. The Author of the Hebrues willeth him that comes to God to come with a pure heart the want of which integritie is reprehended in the Iewes Iam. 4. But what of all these porches to such an house Surely because a true heart â—urseth all graces to the end and the false heart dissipateth all gifts and disgraceth such hypocrites Psal. 125. vprightnes of heart is such a thing that the Prophet specially prayes for such as haue it and leaues them in God his iudgement that want it Psal. 119. Then shall I not be confounded when my heart is vpright Portion 10. vers
we must learne that we set not our harts on these things so as our ioy in them should become either greater or equall with the reioycing in the crosse of Christ but rather that hauing wiues we be as though we had none buying as though we possessed not and vsing this world as though we vsed it not For otherwise the things of this world vanish away and therefore they are no such things as we should desire to stay our affections in them 1. Cor. 2. 2. the Apostle speaking of the like thing saith I esteemed not to know any thing among you saue Iesus Christ and him crucified purposeth not to shew that he knew not any thing else or that he would denie vnto men the knowledge of tongues learning or handicrafts for we know that he was a Pharisie brought vp in good learning at the feete of Gamaliel and how he reporteth of himselfe to speake as much in the tongues as any of the other Apostles and that he was a Tent-maker exhorting also in some of his Epistles men to get their liuings with some honest trade but his meaning is that he thought nothing worthie to be knowne or coueted no knowledge as excellent in respect and in comparison of the knowledge of Christ and him crucified And therefore whereas there were some among the Corinthians a people very famous for their learning and knowledge who pleased themselues in a conceit of their great gifts and sciences the Apostle not wanting these things protesteth vnto them that he neuer made this humane knowledge the full scope drift and foundation of his labours and that he neuer vsed them as the treasure of his heart although he could tell how farre to giue them their reuerence their due time and place in others but that he esteemed them in that measure as they stood him in stead the better to offer his seruice to Iesus Christ. Againe we must not here thinke that the Apostle knew not parents Magistrates and gouernours the gifts of men and the duties to be giuen to euery one of these but if he saw that men did glorie in themselues in their titles in their dignities then he knew them not in the flesh that is he did not esteeme them for those things but so farre he knew them in the spirit as he could reioyce that they were new creatures And therefore men must not think that for these gifts we are all in all but that the crosse of Christ is the marke we shoote at without the which all authoritie learning and knowledge is accursed of God Neuerthelesse we see it is the weaknes of iudgement to reiect all other things in themselues being the good gifts of God as our vnaduised friends haue done as though the knowledge and practise of Arts Sciences tongues and handicrafts did defile a man or as though a man were the more holie for not vsing these outward meanes But in our daies few labour of this disease of such superstitious austeritie and in our carelesse times men are not so much ouerwise and benummed in iudgement in this behalfe but most men on the contrary reioyce either as much or more in these things than in the crosse of Christ and this is the euill wherewith most men haue surfeited this is the euill whereat the Apostle striketh For though men will graunt that Christ is to be reioyced in yet their workes doe shew that they reioyce in some thing more than in the crosse of Christ and if they shew any ioy to religion it is rather done to countenance their owne gifts than to gaine any credit to Christ. How many I pray you in our daies reioyce in open wickednesse as the adulterer in his lusts the wrathfull man in his reuenging the couetous man in his riches the enuious man in his emulation and the ambitious man in his honours Why doe men learne but to get preferment why doe men so labour but to attaine to profit why doe men take such paines but in the end to reape pleasure So farre are we off from reioycing in Christ crucified that men now reioyce in open sinnes and that so manifestly as couetousnes ambition creeping vnder the cloake of vertue pleade for abilitie and maintenance for place and countenance without which as they say a man cannot doe good But these men that thus labour more for promotion profit and pleasure than to find Christ crucified and cannot find the vncomparable ioy if they were new creatures may happily carrie the face of Christians but surely by outward calling as yet they belong not vnto Christ. And what are these outward things to be reioyced in Admit that a man had all learning authoritie riches and credit are they not common as well to the wicked as to the godly are they not so transitorie and insufficient that the more a man hath of them the more he may haue doe they make the possessor the better can they keepe euill from him can they minister comfort to the afflicted conscience can they make vs reioyce in the houre of death or can they saue vs from confusion before God his iudgement seate Surely this is not in wit eloquence learning friends glorie riches and authoritie all which the wicked know better to abuse than the godly to vse but in Christ which was accursed and in his crosse which was a blessing vnto vs. Seeing it is so well did the Apostle to reioyce in this aboue all For were a man neuer so good so glorious so learned so well brought vp of such authoritie he must stoope at God his iudgement seate and there fall like a miserable caitife vnlesse he vsed these things to God his glorie and aboue all reioyced in the crosse of Christ. But now let vs see what is meant by the crosse of Christ. Some vnderstand it of the afflictions which hee did suffer for the profession of Christ because the Apostle saith in another place how he did beare about with him the marks of his sufferings in his body But this sense were too hard to be brooked that we should reioyce in nothing but in affliction albeit this is a truth that we may reioyce in those afflictions which we suffer for Christ his sake Againe the crosse of Christ taken for affliction cānot be said to be a principal cause of the world crucified to vs or of crucifying vs to the world although in some respect it may be coūted an inferior cause Further if we compare this place with other places of the scriptures we shal find it to be vnderstood of the crosse which Christ suffered for vs rather than of the crosse which we suffer for him as 2. Cor 2 2. where the Apostle laboureth to know nothing as heere he reioyceth in nothing more than in Christ crucified as he calleth it in that place or in the crosse of Christ as he speaketh in this place The Apostle his meaning then briefely is this Be it farre from me that I should chiefely
and no condemnation to them that beleeue in Christ and teacheth that we must be crucified to the world and become new creatures though he doth not all other things perfitly and absolutely yet keeping this foundation hee shall finde mercie But if a man destroy the Temple of God that is labour more about the establishing of ceremonies and maintaining of errours than hee doth to maintaine and establish the power of the Gospell the Lord will surely destroy him As then we dare not say that a man purely preaching Christ crucified though he faile in some smaller points of discipline shall be damned so we affirme that a man maintaining corruptions and nothing labouring to preach the crosse of Christ and neglecting the doctrine of being crucified to the world and of becomming a new creature is to feare least that if hee repent not the Lord destroy him For if they destroy the Temple of God that is the people of God by not teaching the truth and by keeping out from entring into the truth not only themselues but others the Lord will vndoubtedly destroy such This place maketh much also for our comfort against heresie and poperie because as God promiseth peace and mercie to them that preach and embrace the doctrine of our saluation by Christ so hee threatneth on the contrarie his curse and vengeance both to the preachers and followers of the contrarie doctrine howsoeuer they hope for a day or cōtemne the flocke of Christ. For the same God that made the Israelites a valiant people in pursuing their enemies so long as they continued in the rule he had appointed them brought them low and made them flie before their enemies when they forsooke this rule so as one chased tenne of them and tenne put to flight an hundred of them Let vs boldly then both preach and receiue this doctrine of Christ and not feare any corrupt Teachers whatsoeuer seeing their supposed felicitie shall be accursed and our supposed miserie shall be blessed Which curse manifestly appeareth in many Papists this day that become rebels traitors and murtherers as also in heretikes who are become mad and frantick the Lord watching ouer them for euill and not for good And vpon the Israel of God Heere with the Preachers the Apostle ioyneth the people of God shewing that they that willingly heare and carefully imbrace the doctrine That by the law we are condemned for sinne and by the Gospell wee are saued through faith in Christ and therfore from henceforth endeuour to haue this world crucified vnto vs and vs to be crucified to the world and to become new creatures shall also be saued and finde mercie and peace Israel properly signifieth one that preuaileth with God Now because there was Israell in the flesh which many did boast of hee heere speaketh of the Israell in the spirit as he speaketh of the Iewes Rom. 2. and therefore calleth it the Israel of God making a distinction betweene that counterfeit Israell resting in the ceremonie and outward title of the name and that true Israell whose praise is of God and not of men Before the Iewes tooke the whole priuiledge of the couenant of God but now the Gentiles also are contained in the couenant because all ceremonies abolished there is one shepheard and one sheepesold This promise then belongeth no more to all professors than to all preachers but to them alone which are truly called to be the true Israel of God Whereby we are to learne that all Christians shall not obtaine mercie and peace but the Christians of God that is true Christians in life doctrine Wherefore all counterfeit Christians are to feare their estate can they neuer so well say their catechisme were they neuer so well baptized or confirmed were they neuer so often comming to the Church to heare the word receiue the sacrament Now if Israel the beloued of God not reioicing in the crosse of Christ not being crucified to the world not being a newe creature shall not finde mercie and peace what comfort are wee to looke for being Gentiles wanting the same things And yet we must remember the consolation aboue named that though Christians be in some points infants in doctrine iudgement life and conuersation yet if they carefully hold the foundation and build thereupon a godlie life in trueth and sinceritie though in some weakenes infirmitie and imperfection they shall obtaine mercie and peace in the ende The truth of this promise and sure wrath of God on the wicked may appeare to vs both in the life and in the death of the true and counterfeit Christians in seeing what mercy and peace appeareth in the one what anguish and impatience breaketh foorth in the other The deare Martyrs of God neither were afraid of death on the one side but reioyced in that they were made worthie to suffer for the truth neither senselesse and blockish as feeling no paine on the other side The learned heretikes which would seeme to suffer either yeelded being ouercome with the paine or else died like stocks stones being halfe dead before they came to be executed As for others that haue died in their beds the Lord hath giuen a manifest distinction betweene the true prophets false teachers betweene christian professors and obstinate Papists The children of God euer haue laboured to make confession of their faith to make knowne their hope to witnesse their abundant ioy at their departure neither ouercome with immoderate feare neither sincking downe in too much blockishnes the other haue died some desperately without hope some presumptuously without true faith some murmuringly without all ioy FINIS THE FOVRTH PART OF THE WORKES OF THE REVEREND AND FAITHFVL SERVANT OF IESVS CHRIST MAISTER RICHARD GREENHAM MINISTER AND PREACHER OF the Word of GOD containing an Exposition of the 119. Psalme found vnperfect amongst other writings of Maister GREENHAMS and perfected by Robert Hill Doctor in Diuinitie whose obseruations may be knowne by this marke ¶ VVHEREVNTO ARE ADIOYNED OTHER Meditations vpon certaine parts of the Scripture the Titles whereof appeare in the next page following VERITAS VIRESSIT VVLNERE TC AT LONDON Imprinted by Thomas Creede for William Welbie and are to be solde at his shoppe in Paules Church-yard at the signe of the Swanne 1611. THE MEDITATIONS CONTAINED IN THE FOVRTH part are these hereafter following 1 AN exposition of the 119. PSALME 2 Meditations on PROV 4. from verse 13. to 24. 3 Meditations on PROV 14. vers 5. 6. 7. 4 The summe of the Epistle to the HEBRVES 5 A briefe summe of ECCLESIASTES TO THE RIGHT HONOVRABLE IOHN LORDE STANHOP BARON OF HARINGTON VICECHAMberlaine to the Kings most excellent Maiestie and one of his Honorable priuie Councell Grace and Peace RIght Honourable Though Diuinitie as an Hand-maide attende all other callings and by reason of her pouertie serues manie Masters yet if shee were esteemed according to her worth shee were worthie to become a Mistresse to the most Her Conception is Celestiall her
who truely knoweth God should fall downe before an image Lactantius said well Non dubium est quin nulla sit tbireligio vbi simulacrum est How shall they call vpon him whom they haue not beleeued how shall they beleeue on them which are no Gods but the worke of mens hands I am thine This indeed is an excellent motiue to drawe from the Lord helpe in trouble I am thine thine by creation I was made by thee thine by adoption I was assigned ouer to thee thine by donation I was giuen to thee thine by marriage I was espoused to thee thine by redemption I was purchased by thee thine by stipulation I haue vowed my selfe vnto thee Saue me for I am thine Then 1 God hath especiall care of his 2. he aboue the rest hath regard of his annoynted 3. a sinner may be Gods child nay vnlesse a sinner first not Gods at all The whole haue no need of the Physitian but such as are sicke 4. none can truely call vpon God but such as are perswaded they belong to God 5. a man may nay he must be perswaded that he is Gods childe 2. Cor. 13. 5. Omnis anima saith one est aut sponsa Christi aut adultera diabols Euery soule is either the spouse of Christ or the diuels strumpet He will not be his owne he must not be the diuels he dares not be the worlds he is Gods owne childe he will not serue two maisters In this seruice is true libertie to be Gods sonne is the truest nobilitie We thinke the Barbarians seelie people who in many places of the world preferre iron or leade or some base mettall before gold but as for such amongst vs as make gold their God wee thinke them wise men seest thou a man wise after this sort there is more hope of a Barbarian then of him For I haue sought thy precepts Many signes there be and trials of our adoption as Rom 8. 15. I he spirit witnesseth to our spirits that we are the children of God and Ioâ— 3. 14 by this we knowe that we are translated from death to life because we loue the brethren And Ioh. 8. 47. He that is of God heareth Gods words But to seeke out the knowledge of Gods will and to practise it in life and conuersation this is the very badge of Gods childe Reade but this one Psalme and you shall finde Dauid many times protesting his loue to Gods lawe promising his obedience to Gods commandements praying for knowledge of Gods will and valuing this treasure aboue all the treasures of the earth Seeke them to knowe knowe to remember remember to beleeue beleeue to practise and you shall be blessed in your deed It is curiositie to seeke onely to knowe or at least to knowe that which is aboue our knowledge it is pietie to seeke to knowe and doe those things which belong to the peace of conscience and pure conuersation ¶ Vers. 95. The wicked haue waited for me to destroy me but I will consider thy testimonies HE prayed before that God would saue him had he not need thinke you when the wicked waited to destroy him thus this and the former verse haue their coherence Here then he complaineth against his aduersaries and protesteth notwithstanding his recourse to Gods word He describeth his aduersaries by their names calling them wicked ones 2. by their diligence they lay waite 3 by their malice they waite to destroy him For the first the hebrew word translated wicked if the letters be transposed signifieth a rich man because it is hard to finde goods and goodnes riches and righteousnes in one person and I thinke that Salomon calleth riches the treasures of iniquitie Prou. 10. 2. not onely because they are gathered by badde meanes but also because often their owners are bad men These wicked persons strangers from the wombe the sonnes of men the children of Beliall scoffing Ishmaels parasiticall Doegs persecuting Sauls Dauid often complaineth of in this Psalme as veres 23. 52. 61. 69 78 85. 87. 110 241. 157 261. and here and in many other Psalmes And surely not without cause for many were these euill spirits that vexed him his brother Eliab accused him of pride Goliah the Philistine despised him to his face Saul the King hunted him as a partridge Doeg the Edomite slandered him to his Lord Absolon his sonne draue him out of his kingdome Achitophel his counsellor counselled against him Mâ—choâ— his wife contemned him in her heart Shemey his subiect rayled on him in his miserie Nabal the Charmelite played the churle with him and they that did eate of his breade and were entertained as friends became in the ende his vtter enemies and all because the Lord loued him and he followed that which good was When Caine and Abel can agree in one field Ishmael and Izaak in one house Iakob and Esau in one wombe then shall the wicked and godly agree together not before see Prou 29. 29. It is the nature of the wicked to be opposite to the good and persecutors of the godly therefore are they compared to Lions Beares Tygers Bulls Serpents Adders Archers and Foulers the godly man is the Partridge they the Hauke 1. let the Hauke all her lifetime sit vpon her Lords fist yet when she dies she is but cast vpon the dunghill let the Partridge be chased all the daies of her life yet after her death she shal be brought in a siluer dish to her Lords table Yet knowe that if thou oppose thy selfe against the godly thou art to be reputed but a wicked man Waited They were vigilant diligent and wise to doe hurt neuer did Cat so waite for the mouse or Wolfe for the sheepe or Lion for the Lambe or Hauke for Partridge or Fouler for Bird or the Souldier for his enemies as they waited for him they bent their bowe they made readie their arrowes vpon the string that they might secretly shoote at him that was vpright of heart Dauid complaineth of this so may wee Dauid prouided for these so ought we and though they waite day and night and lay all kindes of battes that can be yet in the ende Dauid hath the best for in the name of the Lord he shall destroy them This is our comfort waite they may but they can doe no more Luke 22. 31. For me Dauid had many followers in the time of his troubles yet his aduersaries aymed especially at his life Strike say they the Shepheard and the sheepe shal be scattered Stub vp the roote and the branches will wither chop off the heade and the members will perish if Dauid be once gone who shall resist Thus the worthiest Princes grauest counsellors and most vigilant Ministers haue euer beene the marke of wicked Archers Thus like the King of Aram they say 2. Chron 18. 31. Fight you not with small or great but against the King of Israel onely Experience wee haue had of this in the daies of our gracious Queene Elizabeth
that hee should pray feruently For wee see that when Nabal dealt churlishly and vncurteously with him because hee wanted this helpe of prayer to keepe vnder his affection therefore hee straightwayes sware hee would kill him and would haue done so had not Abigail stayed him and pacified his wrath whereas at other times when Saul dealt iniuriously with him and the Lord might seeme to haue giuen him into Dauids hand yet because hee had prepared his heart by prayer hee abstained from reuenge and committed vengeance to the Lord. This then might bee a second reason to moue him to pray Thirdly when hee saw all meanes taken away that he must vse no meanes of his owne neither yet reuenge himselfe then would the diuell bee busie to driue him to despayre of helpe and safetie therefore great neede he had to pray that the lanterne of the word might light him against the darknes of despayre As man cannot beare too much prosperitie so he cannot beare too much aduersity and not onely extreame prosperitie and aduersitie but euen some little affliction or prospetitie will cause our corruption to breake out Wee are then to accuse ourselues of vnbeliefe that doe breake out in little things more than this man in his great troubles And to remedie this wee must set this and such examples before vs to strengthen vs that as God helped others so he will helpe vs. If God dealt so with them that had not such spirituall promises as wee nor so cleere light of the Gospell as wee and they so many wayes pleased God and wee haue so many wayes sinned and they had so plentifull promises of this life and we haue spirituall then we must not thinke to escape troubles but must correct our womanish affection Vers. 111. Thy testimonies haue I taken as an heritage for euer for they are the ioy of mine heart THis is the amplifying of the first verse This is a true signe that he loued the word because he loued it as well in trouble as in prosperitie This is a rare signe of faith for many are like Iobs wife who in trouble forgâ—t the commandements and slided from them but the contrarie was in Iob. We shall not then haue a sure triall of our faith before our troubles trie vs yea and sore troubles that our soule is in our hand But if in the greatest we can say the Lord is our strength our faith is strong but if little troubles make vs faile our strength is weake Therfore we must meditate of these things before they come that we may stand when they come If this man in trouble forsooke not Gods word how ought we to be ashamed â—â—â— in prosperitie cannot stand stedfast yea we may feare his iudgements because that seeing we be led away with vanitie now when trouble commeth we shall fail away For the continuance of sinne doth either brawne the hearts or worke sore griefe to them that haue it Then must we looke to the benefits we haue receiued for they are not otherwise good but as they are sanctified by the word prayer c. and when we seeke the glorie of God and the profit of our brethren He first protesteth his loue to the word in that he maketh it his inheritance which he proueth because his heart is set on it for where the heart is there is his treasure By testimonies is meant the couenant betweene God and his people wherein he bindeth himselfe to them and them to him Some thinke that the excellencie of the word is here set out by many names but we must look to the proprietie of euery word as before by iudgements so by this word testimonies is meant the couenant not the commandements because they cannot be our inheritance for they cannot comfort vs because we cannot fulfill them but faile in them and cannot therefore take comfort but it is rather a killing letter It is the Gospell that bringeth peace and comfort The law when it is taken generally containeth all the word particularly the commandements so the word generally both law and Gospell but particularly the promises as Rom. 10. So likewise by the testimonies when they are opposed to the law is meant the promises of the couenant as Esay 8. and this testimonie is confirmed to vs by the Sacraments as to them by sacrifices The couenant is called an inheritance First because it is excellent Secondly because it is proper to them Thirdly because it cannot be lost but by their owne default It is his first because God hath promised to write his law in his heart Secondly because he hath promised to him life by it Thirdly because God will performe his promise This couenant is excellent because hereby we are made the sonnes of God and hauing our sinnes for giuen vs we shall be enabled in some measure to keepe the law and that trouble and griefe where with many are destroyed yet shall turne to our good Againe it is excellent because it is permanent 1. Pet. 1. where it is called vncorruptible All things compared with this are vile I count all things but dung saith Paul Men will in danger make shipwracke of all that they may saue their liues so Paul did euen willingly part with all things and counted them but dung for this Phil. 3 8. 9. We must examine whether we make this account of our saluation and of the word which is called milke meate siluer and all things that we should seeke all things in it This inheritance is proper to the elect as Iam. 4 Rom. 12 and Iohn saith that This is our priuileage to be the sonnes of God For riches are common to the good and euill so is glorie c. for both haue these things therefore they are no true inheritance because they are common to many and these things cannot get vs heauen nor deliuer vs from hell It cannot be lost but by our owne default for that that some lose their inheritance without default is the corruption of the world but forgiuenes of sinnes and such like which are our inheritance cannot be lost for though Princes may be driuen from their kingdomes yet cannot the gates of hell preuaile against vs so that though the mightie can take away our life yet they cannot take away the loue prouidence and good will of God The things and inheritance are most esteemed which are of longest continuance and haue longest indured as to esteeme leases better than to be tenants at will copies better than leases heritages better than copies because there is no collusion and cauill of law can take it from vs. This is most excellent and such is our inheritance for wee were elected thereto before all worlds and looke to goe the same way that all the faithfull before vs haue gone and haue it confirmed with the Law Prophets and Gospell and with the godly death and holy life of his seruants This word bringeth to vs the things that eye cannot see c.
Prophet Righteous art thou ô Lord and righteous are thy iudgements Although then the promises of God are not at all times by and by performed nor his iudgements presently executed but the godly do often grone vnder miseries and the vngodly wallow in their delights yet the Lord after death will shew that he is righteous when he wil erect magnifie his iustice before his glorious throne This thing appeareth to be manifest by that historie Luke 16. of the rich man and Lazarus who that the Lord might make knowne his iustice died both together but as their life was altogether diuers so their death did altogether differ For the rich man liued delicately and fared daintily but Lazarus lying sore and hungrie at his gate found more courtesie at his dogs which licked him than at his hands which should haue relieued him Well when they were both dead it is said that the rich man being in hell in torments lifting vp his eyes and seeing Lazarus a farre oft in Abrahams bosome cried Father Abraham send Lazarus that he may dip the tip of his finger in water and coole his tongue but Abraham answered Thou art far deceiued and disappointed my sonne the places are far distant between thee and vs so that the inhabitants must keep their places And my son cōsider of the equity of Gods iustice herein for thou in thy life time didst liue in health in pleasure and prosperitie and didst not glorifie God thereby therefore it is meet and right with God that thou shouldest now haue paine and torments and this man hauing pouertie sicknesse and miserie desired Gods glorie wherefore it standeth with the righteous promise of the Lord that he should now receiue ioy comfort So Christ also teacheth vs though at the first the Lord regardeth not all good at the 〈…〉 yet he that rewardeth one will reward all and he that punisheth one will surely in time punish all either here or in some other place either now or at some other time We must then be content to haue our liues hidden in Christ that it may appeare with Christ at his cōming Now as this doctrine seemeth profitable for comfort so is it necessarie also for terrour For if a man shall lie in sinne and yet through impunitie because neither the hand of God is vpon him nor the authoritie of the Magistrate taketh hold on him shall not repent and because as the wise man saith Eccles. 8. 11. Sentence against an euill worke is not executed speedily therefore the heart of the children of men is fully set in them to doe euill as we may see in profane persons in abusers of the name of God in breakers of the Sabbath in disobedient persons murderers adulterers theeues and back biters let him beware and not flatter himselfe in iniquitie and though God doth not at the very instant when sinne is committed punish all nor the Magistrate presently apprehend all if a man begin to be hot and would haue all men like himselfe and is offended because there is no present execution of iudgement yet God is righteous he will not iustifie the sinner but he hath his fierce wrath vengeance indignation laid vp in store to fal suddenly fearefully vpon the vngodly For assure thy selfe ô man whosoeuer thou art he that hath said that no whoremonger nor adulterer nor couetous person shall enter into the kingdome of heauen and he that hath promised in this life to trie those that be his will surely if thou be the child of God punish thee here that thou mayest not be condemned with the wicked if thou be not he will both in this life and in the world to come plague thee eternally If thou art not presently punished for thy sinnes the Lord calleth thee to repentance if that will not serue the Lord will vndoubtedly breake thy necke and presse thee downe with further iudgements Thus we see how needfull it is to vrge this doctrine to the abusers of the Lords long suffring and contemners of his righteous iudgements Psal. 89. the man of God sheweth that albeit the Lord had made a couenant of mercy with his people yet if their children did forsake his lawes and walke not in his iudgements if they did breake his statutes and kept not his commandements he would 32. visit their transgression with the rod and their iniquitie with strokes And surely if we will not be remoued by the word calling vs from our securitie we shall taste indeed of the Lords heauie scourges and fearefull strokes Wherefore in time let vs humble our selues vnder the louing hand of God learne to deny our selues Vers. 138. Thou hast commanded iustice by thy testimonies and truth especially HE sheweth that in all the holy writings the Lord had set downe speciall mercies and speciall iudgements and that the iustice and truth which the Lord hath taught in his word is a speciall iustice and a speciall truth and euery part thereof is iust and true yea and if there could be degrees therein they are most iust and most true according to that Psal. 19. 9. The iudgements of the Lord are true and righteous altogether So that without exception all the threatnings of the Lord are iust and all his promises true Sure it is then that he will performe his wrath threatned and fulfill his couenants promised for there is nothing in the word which is not truth and iustice it selfe Thus we must learne when we are in trouble to looke to God his word and to knowe that euery title thereof is righteous and true and though heauen and earth doe passe yet not one io◠of it shall faile This is necessarie for vs to beleeue for from hence springeth faith Wherefore the Prophet seeing that this would hardly be beleeued and that euen Gods children sometime are slacke in faith hope and loue and are not so soone perswaded that euery man must performe this but rather that it was a speciall thing the Prophet I say reciteth this word fiue times in the compasse of eight verses being but one portion So much doth he shew incredulitie to raigne in Gods children and declareth it the more vehemently because the wicked will not be brought to beleeue this For what is the cause of sinne either in failing of doing those things which are to be done or in failing to doe those things which ought not to be done in omitting of good things or committing of euill but onely incredulitie Could we beleeue the word of God Oh happie were we can we not beleeue oh cursed are we We shall see as the wicked in all things so Gods children in many things discredit the word of God as the wicked beleeue not at all so the godly beleeue but in part see but in a glasse And doubtlesse they want the comfort which they should haue in that although they consent generally to the truth yet when they come to particulars they reason this with themselues
whilest they are contented and well pleased and whilest things haue that successe which they looke for who when they suffer discredit are vtterly cast downe We see here the man of God is content to lose his credit so God be not dishonored and is readie to buy glorie to the name of God with the losse of his own name For he resteth in this that though he may be misdeemed of the world ill iudged of yet he hath a warrant in his coÌ„science from the Lord that he wil depose for him and howsoeuer for a time he beareth the reproch as an euill doer yet the Lord will one day drawe out his righteous dealing and make it knowne to all men Wherefore the Prophet saith Psalm 37. Frâ—t not thy selfe because of the wicked men neither bee enuious for the euill doers c. And then hee addeth vers 5. Commit thy way vnto the Lord and trust in him and he shall bring it to passe 6. And he shall bring forth thy righteousnes as a light and thy iudgement as the noone daâ— As if he should say waite still on the Lord and possesse thy soule in patience the Lord in time will put away the clowdie mists of ill reports and will cause thy righteousnes one day to shine as brightly as the Sunne in the midday If we should consider the discredit of Noah how he was accounted as a gazing stocke to the old world if wee should thinke how Enoch was despised in his time or how Lot was discredited among the Sodomites or what contempt Eliah suffered among the Idolaters in the age wherein hee liued with many other holy men wee would thinke it wonderfull Nay if wee would but consider but how this man of God Dauid suffered reproach contempt and discredit wee should much marueile First when hee had the rarest gifts of all his brethren and excelled them in the gifts of God he was set to keepe sheepe in the field when the rest were sent to aduance themselues in the warres Then when he had slaine the Beare and was come among his brethren where he saw the vncircumcised Philistin breathing out blasphemie against the Lord and his people and through Faith in Gods promises and zeale of the spirit could not abide him so to blaspheme the liuing God marueiling that his brethren without great indignation should sustaine it hee setteth vpon the great Goliah which when his brethrer saw in contempt they asked what that princocke could doe and tell him that it were more fitte for him to deale with his sheep-hooke then to attempt to fight for so noble a victorie Besides when as afterwards by his singular dexteritie which he had by playing on the Harpe he had appeased Sauls furious spirit they could not cease to despise him and opprobriously sayd of him Is not this the sonne of Ishai Then being offered one of Sauls daughters in mariage they mocked him by disappointing her of her dowrie afterwards when hee should haue had the second daughter who had her dowrie appoynted and allotted euery clawbacke scorned him yea Doeg that was the heardsman was suffered to slay the children of God So Dauid was faine to â—lie for succour to the Heathen kings his owne men contemning and forsaking him And yet stil he saith I am small and despised yet doe I not forget thy word Well let vs see did not the Lord promote him after he had thus continued in patience we know the Lord made his righteousnes glorious and his good name to shine abroad and his innocency to appeare to all men after the death of Saul By faith saith the Apostle Hebr. 11. 2. our Elders were well reported of whereof some are there said to be tried by mockings and scourgings vers 36. We suppose saith Paul we are made a gazing stocke and the off-scouring of the world yet he fainted not because he knew that howsoeuer vile he was in the eyes of the world yet the Lord delighted in him the Angels of God in heaueÌ„ the Church of Gods Saints on earth reioyced in him his owne conscience felt ioy peace through that patience wherein he possessed his soule Wherefore our Sauiour Christ said to his Disciples Matth 5. Blessed are yee when men reuile you persccute you and say all manner of euill against you for my sake falsely c. Wherefore let vs learne that we are to fight daily against selfe-loue and loue of our credit and let vs be as contented to giue our names to the Lord as we are to giue him our goods our liues and our countries Let vs offer all that we haue to the Lord of whom we haue receiued it and of whom in his good time we shall receiue it againe Abraham gaue Isaac his sonne to the Lord in sacrifice and yet he receiued him again So let vs giue our names to the Lord by what meanes soeuer he pleaseth to receiue them For many would be content to do so if they might leese their name because they haue been famous in warre or haue come by it by some noble sufferings but to suffer discredit wrongfully and as traytors or rebels and to haue most false inditements in the face of the world proceed against vs so that people clap their hands at vs as notable malefactors or heretikes is a thing very difficult But if our Sauiour Christ be contemned as a destroyer of the Temple and Sâ—euen bee accused to speake blasphemie against Moses let vs bee content to leese our name as weldoers also knowing that the Lord in time will take away the clowde which Sathan as a vatle doth put before vs who would perswade vs that when our name is gone God seeth not nor regardeth our righteousnes But hee that draweth the light to shine out of darknes he can also in time deliuer our names out of discredit Doe the wicked then thinke to obscure the glorie of Gods Martyrs Noah Lot Eliah and all the Saints and Martyrs of the Lorde are most glorious the Lord hath glorified them wee still praise them and daily they are commended in the Church of God Alexander the great in all his royaltie nor Pompâ—y nor Caesar nor Tullie haue euer receiued such commendarions in their greatest pomps as haue the deare Martyrs of God And although with the Papists we make them not as halfe Gods to pray vnto them or as Angels to praise them yet we praise God for them Let vs learne therefore to giue our names freely to the Lord. Some mens sinnes saith the Apost go before to iudgement some mens follow after Some mens sinnes goe before and the godly Magistrate seeth them and punisheth them Some mens sinnes come after and shall be in time remembred and reuenged if they be not pardoned in the death of Iesus Christ. Trueth is the daughter of time and in time all shall bee reuealed whether it be good or ill and all ill either in this world or in the world to come shall be remembred and
and in an holy courage to be delighted in weldoing For the godly whose onely stayes in trouble are faith and a good conscience are brought by their affliction to a sight of their sin to a desire to haue them pardoned to a feeling of God his mercy in hearing their prayers to an hatred of their sinnes Thus if we can support our faith in Gods promises wee shall reioyce in trouble When heretikes suffer for their illusions and being taught of man they quickly shrinke but when Sathan deludeth them with strange fantasies they are ready to suffer much Doe we know that heretikes wil suffer for their illusions and shall not wee much rather suffer for the truth And yet we see the Lord maketh a distinction betweene their sufferings our martyrdomes For Christians through faith can sing Psalmes in the midst of the flame heretikes by their roring shewe they haue no such ioy It stands therefore vpon vs euen now to be iealous of our prosperitie to bestow the time which we haue in weldoing and striue against sinne For we shall breake the first wall by this and so come with ioy to the other And as the word is a comfort in trouble so is it a bridle from sinne in prosperitie For as it doth not let vs fall in trouble so also it bridleth vs from sin in prosperitie For to this end we read and heare the word that in prosperity it should subdue sin and in aduersitie it should minister comfort But what is the iudgement of God vpon them that know not the word If they bee in health they seeke for nothing but for pleasures for profit and for gaine and thinke whatsoeuer they do to be lawfull yea admonish a man of his couetousnes by the word yet will hee not repent vntill eyther theeues or fire or some other iudgement of God vtterly consume him but hee will obiect why should I not get riches why should I not maintaine my gaine Admonish a theefe at his libertie of his theft and it prevaileth no more then if ye should tel him a storie vntill wofull experience â—each him the truth of it by the prison or by the halter There is no hope to any profit to perswade the adulterer vntill some plague of God haue wrought vpon him So we see when fire is on our houses when we must goe to prison or yeeld to any other calamitie men wring their hands teare their haire and rent their clothes crying for woe to themselues and saying they cannot liue they wil not be seene in the world they are ashamed to looke their friends in the face and why because they haue no feeling of the ioyes of the life to come they haue no stay on Gods prouidence they feele no comfort in his promises but they curse they moyle and pine away with sorrow If we see then the great mercie of God in staying vs from sinne in time of prosperitie and in aduersitie telling vs that he doth not punish vs in wrath but in loue and as a father doth teach vs the contempt of this world the desire of the world to come faith in his promises patience and repentance let vs reuerently esteeme the word Verse 144. The righteousnes of thy testimonies is euerlasting graunt mee vnderstanding and I shall liue IN repeating the same againe which hee had saide before the man of God here vseth two words the righteousnes of thy testimonies whereas before he vseth this one word thy righteousnes so that he meaneth here nothing els but the righteousnes of God reuealed to vs in his word For they bee called testimonies both in respect that they bee records of Gods loue towards vs as also they are testimonials of our obedience towards God So the words may beare this sense true it is Lord that that part of thy word where in thou hast comforted vs with thy promises is euerlasting and that part of thy word wherein thou hast set downe our duties is also euerlasting And I shall liue That is what doe men desire but life that I may liue therefore in godly pleasure Lord teach me to vnderstand thy testimonies See the man of God doth rest his life in this vnderstanding of the word They then that are ignorant are dead in sin Ephes 2. They sit in the shadow of death Luk 1. they are bound in the chaines of â—â—â—â—â— as Paul witnesseth of the widowes that liue delicately For as we cal him a man of death on whom not the Iudge but the law or not the lawe but the fact hath already giuen iudgement so they are subiect to the spirituall death on whom not God but his word or not the word but the sinne hath pronounced guiltie What is then life surely this was life the estate wherein Adam liued before hee fell his other life afterward which now is common to vs is a death and wee in him are all dead For when there was no sinne there was no shame when there was no shame there was no trouble when no trouble no death Wherfore sinne bringeth in shame trouble and death and hath left vs dead spiritually by cutting vs off from God For as a ciuill life is when wee are obedient to the ciuill lawes so we liue in God when wee liue according to his lawe And as he is dead ciuilly that by transgressing the lawes of the realme hath cut off himselfe from the common people so we are spiritually dead when sinne hath cut vs off from God The Prophet Abacuk saith chap. 2. 4. Hee that lifteth vp himselfe his minde is not right in him Where the Prophet sheweth that though a man for a time swel not hauing an vpright heart yet afterward he sodainely vanisheth away as a bubble of water for as a bladder with the wind is soone drawne out so the vngodly with conceit of his reason seemeth to bee puft vp but all is but inconstancie The iust man saith the Prophet shall liue by faith not by workes as some would dreame for all the shift of them that will be righteous in themselues will bee as a bubble of water but the iust man beleeuing the forgiuenes of sinne looking for euerlasting life staying himselfe on the promises and prouidence of God hath true soundnesse in him Hee shall liue saith the Prophet noting perpetuitie of time So the man of God his meaning is I shall liue i. perpetually and for euer Wee see then the great mercie of God that commeth by the knowledge of the Worde in that wee finde how hee deliuereth vs from wrath and taketh vs into his fauour he rescueth vs from sinne and clotheth vs with righteousnes he taketh from vs death and restoreth to vs life But marke who speaketh these words doth this man of God attaine to such an heroicall spirit as to crie graunt me vnderstanding and shall wee thinke ourselues sufficiently rich well sighted and that wee are so well clothed that wee neede no such prayer We are like the Laodiceans
peace as the godly whilest no trouble bloweth vpon them but so soone as the storme of temptation ariseth then the hellish waues of their fearefull torments yeeld a manifest distinction betweene their rage and the estate of the godly The very Heathen had a taste of these vnquiet brunts anguishes of spirit which they tearmed Furies which tosse a mans conscience with such continual accusations as neither eating nor drinking nor sleeping nor waking nor speaking nor keeping silence they can finde any quiet Neither is there any greater plague than this as testifieth the Wiseman in the booke of the Prouerbs Giue mee any plague sauing the plague of the heart c. No maruaile for when our reason and appetite fight one with another and there is an hurly burly within vs wee shall finde nothing to be more pretious than the peace of conscience which so commendeth vs to God that we shall finde in trouble peace in banishment our countrie in imprisonment libertie in death life What madnesse then is it to put this peace from vs and to hale towards vs as with cart ropes these direful plagues of the spirit which so torment vs in this life without repentance in death wil bring vs to hell If then by the grace of God his spirit wee would oft set before vs some serious meditation of death and thinke earnestly of our departure from hence euen as our deliueraÌ„ce out of the flesh were then at hand doubtlesse we should finde by that an approued triall of the image of that estate which we should haue if death indeede were present And if in the quietnes of our mindes on our beds at midnight we would without hypocrisie present our selues before God his iudgement seate as if Christ in that instance did appeare in the cloudes we would redeeme this benefit and peace of conscience with all the goods in the world Wherefore as the Prophet exhorteth vs it is good thus to examine our selues and not to tarrie the triall of our hearts vntil affliction commeth vpon vs but in the calme of our minds to vse this practise in trembling Let vs pray then that this may still sound in our eares that vnto them that loue God all things shall turne to the best as wee may see Iosh. 1. Psalm 1. Rom. 8. And as to them that loue all things counted ill doe turne to the best so to the wicked all things that are counted good doe turne to the worst so that when a mans conscience doth boyle with finne all his pleasures profits and glory will the further feede on him to his griefe and awake the more the troubles of his minde Contrariwise the godly in the death of Christ shall haue all their troubles so sanctified that reason would wonder to see their happie issues out of so fearfull dangers Yet we see God his promise will bring it to passe Well we see how this verse followeth of experience the verse going before as if the Prophet had said I see O Lord that they that loue the law haue good successe and whatsoeuer befalleth to flesh and blood most contrarie it is turned to their saluation contrariwise in them that feare thee not I obserue thus much how they are plagued here and there and how in their chiefe felicitie they are subiect to thy curse For as for theÌ„ that are delighted with thy law if they be rich they swell not if they abound they are not puffed vp if they prosper in name bodie and goods they are not proud but vse this world as though they vsed it not if thou callest them to a contrarie estate they are thankfull and if they want or fall into sicknes or infamie they fret not they despaire not they are not so appalled in their spirits but still they beleeue on thee they call on thee they glorifie thee euen vntill their deaths Wee shall not onely see the truth of this in the Patriarches and Prophets and Apostles and in the Primitiue Church but also in the Saints of God of late memorie in King Edward his daies who vsed their time as though they vsed it not when affliction came they neither feared nor forswore themselues but quietly suffered imprisonment banishment torment and martyrdome as the deare children of God We may call now to minde how the blessed man Dauid behaued himselfe in all his miseries and how Saul plunged himselfe in disobedience who thinking in time of God his iudgement to followe his owne wiâ— fell from sinne to sinne vntill he fell into a furie when hee began to aske counsaile of the diuell and afterward by the iustice of God had a miserable death The like we may see in the Egyptians Babylonians Caldeans and Israelites when they forsooke the Lord. In comparing these things together wee shall marke the workes of God and how they that loue not the truth in loue are plagued of the Lord with anguish distractions and terrors of minde some ending their liues in treasons some in prophanenes some in heresies some in shame and some otherwise They that loue thy law c Rom. 8. 28 We know that all things worke together for the best vnto them that loue God c. This is a thing worthie of obseruation that he saith Thâ—y that loue thy law For it is an easie matter to say that wee loue God as Heretikes Atheists and the Familie of loue will bragge but they loue not with the man of God the word which is the true and onely touch stone to tâ—ie vs whether wee loue God or no. Wherefore the Apostle Iohn saith 1 Ioh. 5 3 This is the loue of God if we keepe his commandements This then must be remembred whatsoeuer loue we pretend to God we must beare it to his word and looke how little our loue is to the word so little in trueth is our loue to God And this is that which discerneth the feruent loue of the godly from the cold loue of the wicked Wherefore as the Prophet saith Psalm 16. 5. The Lord is the portion of mine inheritance so hee saith Psal 119. 111. Thy test montes haue I taken as mine heritage for euer We must thinke then that this doctrine standeth in neede of our meditation and prayer to trie ourselues if wee fâ—â—re the Lord how we feare his threatnings if we loue the Lord how wee are affected to his promises and to that which he commandeth So shall wee see that the godly haue the Angels of God continually waiting on them least they should hurt their foote against a stone and though they haue many troubles yet they take no offence at them If we diligently consider how Dauid prospered whilest he continued in the loue of God what distresse in his affaires disquietnes of mind streights in his kingdome punishments in his children be felt when he began to loue carnally we shall haue a sufficient truth of this doctrine And for our example wee haue seene how they that loued God either
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
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
sonnes of the Prophets not as Prophets by oracle their bookes were tried by offering them to the view of other of the Prophets and of the Priests who asking counsell of God for the wâ—râ—ant of them were answered by oracle from God 10 Another scruple is yet to be answered whether the Prophets did speake these things being in themselues or as rapt out of themselues True it is the Heathen Prophets did speake things to others onely the Prophets of God did otherwise as they that were themselues rauished and affected with the things giuen out to others The promises of God by them deliuered were as honey in their owne mouthes so sweetly were they mooued with them the threatnings denounced abroad left a sharpe sting in their owne bowels and made themselues to tremble the word of obedience taught to others bound them as straightly as if others had been the teachers of that word and they to be taught by it Seeing then this is the certaintie and dignitie of the writings of the Prophets is it not strange that the Prophets at whose doores and thresholds stood Princes and Gouernours in times past to aske counsell should now of euery meane person be either wholie contemned or reâ—chlesly receiued wheÌ„ they are read or interpreted Though the greater thing is to do yet the first thing is to learne For as hearing without doing addeth to our confusion so doing without knowledge is neither acceptable to God nor profitable for vs. Let vs not therefore heare only or heare vanitie let vs not heare the Preachers as we heare Minstrels least that when we should be old men in knowledge and children in malice wee become old men in malice and remaine as children in vnderstanding 11 It is a greater thing in a Pastour to deale wisely and comfortably with an afflicted conscience and soundly and discreetly to meete with an Heretike than to preach publikely and learnedly 12 He said to some dwelling in a place where the word was preached Oh consider it is the easiest thing to heare it is the painfullest thing to preach the Gospell The sitting of one houre receiueth a fruite vnto immortalitie for howsoeuer men thinke the Ministers of God to speake euen whatsoeuer commeth into their mouthes it is not so they speake that which many yeeres they haue studied for earnestly they haue prayed for which by experience they haue bought and by a painfull life dearely payed for If a Prince should giue out by portion a mint of money for the fetching who would spare to goe The Lord offereth the mint of his mercie to bee deuided to them that will but heare and beleeue it and no man almost regardeth it 13 We must not so presse the Law that we suppresse the Gospell in mens consciences 14 All applications of doctrine must be referred to one of these heads 1 To teach and establish true opinions 2 Or to consute false opinions 3 Or to correct euill manners 4 Or to frame good manners 5 Or to comfort withall The first foure are set downe in this text the whole Scripture is giuen by inspiration of God and is profitable First to teach Secondly to conuince Thirdly to correct Fourthly to instract inrighousnes c. 2. Tim. 3. 16. The fift and last in this text Whatsoeuer things are written afore time are written for our learning that we through Patience and comfort of the Scriptures might haue hope Rom. 15. vers 4. These thigns are profitable saith the Apostle to Timothie And these things are written for our learning saith the same Apostle to the Church of the Romanes therefore by these things we must onely profit and onely learne by these for as application is a concluding of one thing out of another so these are the fiue heads from which all application must flow and he that thus speaketh attaineth to the purpose of S. Paul as elsewhere â—e noteth He that prophecieth speaketh vnto men to edifying to exhortation and to comfort 1. Cor. 14 3. That is to say applieth the vse of his doctrine to edification exhortation and comfort 15 The meanes to increase our faith is the word preached prayer the Sacraments and the discipline of the Church The word crucifieth thee a new in thine heart Prayer giueth thee a feeling of thy faith The Sacraments confirme both thy faith and feeling and discipline continueth vs in obedience both of the word and prayer and the Sacraments and consequently is a meanes to continue in vs al those comforts which by the other meanes are to be found in Christ. 16 The word of God is as a Glasse it blusheth not to tell our faults yet great infirmities haue beene in them that should carrie this glasse Moses foreseeing his cold entertainment in the faith saith Exod 4. Mitte quem missurus As Ionah when he should haue carried the Glasse of Gods word and of the peoples sinnes sayled from Niniuie flat East to Tharsis flat West Nathan 2. Sam. 12. Though Dauid was a man easie to be spoken to made off notwithstanding a good while vntill the king had made the premises himselfe he would make no conclusion To come to our times some there be that doe not onely sow pillowes but draw Curtaines and spread Couerlets ouer mens sinnes Others there are that for gaine will runne apace and yet with Balaam will neither blesse nor curse Some there are that doe conceiue and are readie to bring forth yet they cannot be deliuered Others there are who very softly and easily doe their dutie as Elie did to his children 1. Sam. 2. Others there be that speake with some courage but keepe a loofe and in a generalitie Lastly some there are who can and will particularize duties but when they spare some either rich or noble these can be very hot vehement against those that be absent CHAP. LVII Of Gods prouidence EVery one that leadeth a godly life and trusteth in God his Prouidence shall finde that in extreame dangers he will put such things into their mindes that they shall be cheered and comforted when others shall be disquieted and deiected This we may see in the parents of Moses because they beleeued and led a godly life Heb. 11. This is the blessing but the wicked shall want this good issue for the Lord will punish their wickednes in such a case as appeareth in the time of the glorious Martyrs who liued well before and in their deaths were crowned but Apostataes had their former hypocrisies punished and in such danger they shall not know what to doe but the godly trusting in Gods prouidence if they haue a way to escape shall haue their life for a prey but if they want this way yet they will offer themselues a sacrifice to the Lord. 2 When Moses and the rest of the children of Israel had receiued some good handsell of the goodnes of God in his prouidence ouer them they gathered thereupon that the Lord
out hee keepes such roring foaming and trembling as is wonderfull Paradise one would thinke might haue delighted him being so beautifull yet hee esteemed it but as a wildernesse in respect of Adam 2 The Diuell hath a palace of pleasure and a court of libertie for those that he his but if wee will bee the Lords wee must be hedged in and stinted wee must not goe awrie The Diuell will let you doe speake and thinke what you will the more libertie ye vse the better he liketh your seruice but God hath a stâ—â—ct house he will haue the heart the minde the soule the bodie and the whole heart this is hard seruice well it is easie to enter seruice with the diuell if one say I will serue you freely if another say I will bee a retainer to you but I will weare Gods liuerie all shall be receiued none refused If you be well the Diuell is well if you be quiet he is quiet but this is a miserable seruice 3 The Diuell is very painefull in his assaults Hee workes with Christ and doubles his temptations on him and pursueth him all his life long When he gate Dauid once to con sent to adulterie then he trebles his blowes hee causeth him to make Vriah drunken he vseth deceit he causeth him to murther Vriah yea he murthered many with him he wil not be contented with the borders but he will assay to take the principall citie Take Peter for an example first he comes long behind secoÌ„dly he was haled in by the shoulders theÌ„ he began to palter after he denied Christ not long after he sweareth and last of all he curseth 4 It is a part of the Diuell his sophistrie as in good things to seuer the means from the end so in euill things to separate the end from the meanes Dauid ioyneth both together Psalm 119. I am thine oh Lord saue me The Diuell perswades vs that God will saue vs but makes vs neuer looke to that I am thine In euill hee beareth vs in hand wee may vse the meanes and neuer come to the end and so clips off halfe as when he can suffer this Eccles. 11. 9. Reioyce O young man he would leaue out this but thou shalt come to iudgement But these hath God ioyned together and neither the subtiltie of youth nor any witte of man nor all the diuels in hell can separate them the pleasures of the flesh and the iudgements of GOD. As to our first parents Eaâ—e yee shall not die To whom some Salomon might haue saide if it seeme pleasant to you Eate it but death shall come So in these two that Ezekiel hath ioyned the ease of the Pastour and the blood required at his hands He might haue saide goe too build you Tabernacles where you may take most profit and giue eare to nothing yet God shall bring you to iudgement God with a chaine of Adamant hath knit the pleasure of the world with iudgement he that hath one must haue both 5 It is often the pollicie of Sathan to make vs trauaile in some good things to come when more fitly we might be occupied in good things present 6 Wee must be proude against Sathan in CHRIST and humble to all men in Christ. 7 Sathan will tempt vs though hee cannot ouercome vs. 8 As GOD and his Angels are about vs so is the Diuell and his Angels and as the good Angels haue not bene seene but extraordinarily so are the euill Angels and he that depriueth himselfe of this meditation weakeneth his Faith For it is to our comfort that though we be in daunger and no man by vs yet GOD and his Angels are with vs to keepe vâ— And this meditation ought also to humble vs that though in euill doing no man can see and hurt vs yet the Diuell and euill spirits still houer ouer vs. Againe we must know that as the Angels haue appeared to good men for speciall defence so the soule spirites may appeare to some men for speciall sinnes which euill spirites are not the soules of anâ—e departed as in the blind papacie it was imagined but the euill spirites in the Ayre as the Apostle speaketh Ephes. 6. 12. which are there truly called the Princes of the darkenes of this world because they doe as Lords command and sway in the blinde soules of men Ephes. 2. 1. 2. Iohn 1. 4. 5. 9 Experience teacheth that manie meddle with the matters of the Church which are senselesse and barraine in the doctrine of Newe-birth But alas what if a man knewe all things and knew not himselfe to bee a new man in CHRIST all is nothing Wee must stirre vp our owne sluggishnes by the forwardnes we see in others so shall we rightly profit by Gods graces in them 10 If wee play with our owne affections sinne in the ende from sport will spurre vs to confusion for though we be giuen to flatter and presume of our selues that being twist or thrise spared we dare sinne againe yet we must know that the Lorde will recompence his long carrying with wrath in the ende 11 As a man being out lawed may take his pleasure for a while but whatsoeuer and wheresoeuer he may be taken he must yeelde to the punishment which by verdict he is appointed so the wicked on whom sentence of damnation is alreadie passed may for a while shake off their paine with vaine pleasure but afterward they shall bee arrested and carried violently to the place of woefull execution But for the godly vnto whose conscience the assurance of their inheritance of heauen by the euidence of the Gospell and â—eale of the Spirit is ratified all the diuels in hell shall not preuaile against them but in death they shall bee warned to make their open appearance in the day of the resurrection yet as honest and before the Iudge and not as fellonious offenders 12 It is a fearefull thing to be ouer quiet with our selues when we haue sinned for the way to draw sinne with Cart-ropes is not to bee grieued with sinne and the casting or shaking of temporall griefe is the way to eternall griefe When wee haue sometime quaked at sinne which wee haue seene in others and afterward although wee like it not yet if wee dislike it not with as great indignation as we were wont to doe but by little and little wee can well away with it It is greatly to be feared that by degrees wee shall fall into the same sinne or sinnes our selues 13 Many that are not meere euill men by securitie haue fallen into the hands of Gods iudgement 14 It is the righteous iudgement of God that there often is most deadly enmitie where hath bene worldly and carnall amitie If there bee any hatred risen betweene our selues and such men who haue bene our friends let vs examine our selues if wee â—ought first to please God aboue all and then to please them by good
782 their comfort in this life 341 their loue to parents and the Triall of it 76 chastized and wherefore 640 787 subiect to two extremities 307 how Gods children haue many changes in this life and wherefore 497 Gods goodnes towards them when he plagueth the wicked 499 Circumcision 668 705 Combat of the faithfull 81 CoÌ„fort for a troubled mind 6. 33 109 112 681. 768. See afflicted false coÌ„fort 778. Company of the wicked to be auoided 332 Communion with CHRIST 1â—2 with his members 1â—3 318 the benefit of obseruing all Gods commandements 395 Hee that offendeth in any one commandement is guiltie of all ibid. Concupiscence how to auoide it 8. 458 Conference necessary 5. 614 12â— 647. 662 Confession of sinne 38 484 Confession of sinne 649. of all 690 of speciall 107 hard to confesse sinne 32 33 the benefit of the confession of our sins 409. confession two folde publike priuate to God to men 360 361 Conscience afflicted 5. 6. 37. See afflicted Of sinne 701. tormented 9â— 99. 639 hardnes 651. a good conscieÌ„ce 5. notes of iâ— 313. examination of it 650 peace of it 650 209 tender 650 773. 611 troubled yet pardoned 867 Scriptures for a weake conscience 854 what it is 3â—8 ConstaÌ„cie in a good cause in the faith 511 Contempt of the Gospell punished 791 Contention 801 419 Contentation 26 678 759 770 Contâ—act of Matrimony vsed of the heatheÌ„ 122 commended in Scripture 123 what it is and how the contracted must bee taught 123. 124. a forme of coÌ„tract 1â—8 Controuersies how farre permitted in the Church and wherefore 727 Conuersion 281 how hard a thing 252 the onely outward meanes of it 282 Correction how the Lord correcteth and why 34 6â—2 7â—5 How men ought to rect 278 651 See Censure Corruption naturall 8. 636 703 secret corruption 10â— how knowne 58. knowledge and feeling of it necessarie 11. 681 delighteth in meanes it cannot haue 92 hindereth good actions 27 Couenants particular 477 Couering infirmities 7 Couetousnes vnsatiable 643. 6â—4 how discouered 6â—0 604. how to fight against it and ouercome it 466 Curtesie of the wicked what it is 837 Counsell 612 Creation what it is 82. right vse of the creatures 312 783 what it is to bee a newe creature 370 ioy therein â—64 Crosses refine the Faithfull 2. 38. 117 they are necessarie 649 the vse of it 116 ioyes vnder it 68â— three things required to finde comfort therein 2 the wicked cowaâ—ds vnder the crosse 48â— Crosse of CHRIST what is meant thereby 366 36â— how crosses of wood and other things came 36â— Curiositie 475 Curse a secret curse 662 680 Custome 332 D Dauid 552 his adulterie 7â—2 â—auncing a sinne 169 Death sudden 66â— good 465 violent â—8 quiet to some men an euill â—igâ—â— 2â—1 measurable feare of it commendable â— 250 wishes of it vnlawfull 9 meditation of it profitable 656 6â—3 how to die the death of the righteous 49 the godlie die in the fittest time 45 their sinne abolished by it 875 806 no man to be iudged according to his state in death 9 Debt two kindes of it 754 Decalogue 73 Deceir 688 Delights 612 Dâ—sertion what it is 398 It is twofolde Ibid. Three endes for which God vseth desertions 401 the vse that Christians ought to make thereof 402 Desire 735 respected of God more then the deede 9 6 8 How to examine it 680 800 7â—2 mans desire vnsatiable 6â—3 why we haue it not 760 Despaire and remedie against it 8â—9 Diet 10 charitable iudgements of professors in cases of desperation 400 their iudgement to be left to God ibid. Dâ—â—t 10 DiffereÌ„ce between persons callings 49â— Dâ—ligence to serue God 55 Dâ—sobedience 3â—0 Discipline of the ancient Church 768 842 Discretion necessary therein 84â— Dispraise 10 Distraction froÌ„ a good matter the cause of it 10 Diuine â— things make a good diuine 410 Dâ—uell how he may hurt 2 how he tempteth and accuseth â—04 his subtilty 7â—4 his strength 7â—0 of diuers names giuen vnto him 845 Doctrine 772 three rules to examine it by 11 false doctrine infections 491 Dreames the causes vse of them 10 326 Dulnes and deadnes 10. causes of it 6 30 273. 496. 584. how to auoid it 160. 662 329 the most perfect earhly things are imperfect shall haue an end pag 4â—2 E ECclesiastes a briefe summe of it 628 Education of children See children Elders 352 Election 719 Elect their priuiledge 782 Enmitie 798 the way to ouercome our enemies 464 rules to be obserued when wee pray against them 512 Enuie 732 Error 817 Examination of our sins 101 of our selues 31 284 1â—7 642 671. 703. Example 247 249 263 268 96 632 vse of example 9 666 how farre to bee followed 11 720 721 Excommunication what it is and how dangerous to despise 842 discretion required therein 843 who were excommunicated in the ancient Church 792 Exercises of religion publike 11 75 priuate 158 498 the vse benefit thereof 6â—3 to strengthen iudgment to whet affection 19 778 to whom vnprofitable 241 498 wherefore the Lord doth no more blesse publike exercises 498 Exhortation Legall Euangelicall 3â—9 Experience 11 Bucharist what we eate and drinke therein and how 192 why 193 examination before and the reasons thereof 187 Eye of idlenesse 676 Eyes the gouernement of them 671 677 not gouerned how hurtfull 792 5â— the vanitie of them 416 F FAlling the childe of God may fall 13 the strongest may fall 761 Familie what care is to be had of it 12 278 the whole familie punished for the sinne of the master 684 Familie of Loue. 453 Famliaritie with the wicked forbidden punished 492 Fasting 8. no set time for it 135. publike fast 152. How expedient in our Time 151. the austeritie of the Fathers in it 653. Humilitie therein required 674 Fauour of God 682. found in affliction 687. to be sought more then the fauour of men 686 Faires on the Sabbath day 165 Faith 11. what it is 81. How needfull 12. 484. faith worketh 588. triall of it 640. 814. How the faith of Gods children differeth from the vaine imaginations of the wicked 492. the triall of our Faith when God delayes to performe his promises 508. decay of it 176. 510. Eclipse of it 265. the life secret 54. without feeling 655. 662. faith only iustifieth 86. want of faith and of a good conscience make many barren in good things 464. Spirit of faith 484 faithfull how farre they are saide to be wise 461 Feare Three kindes of feare 682 properties of it 683. godlie feare 248. 528. 3â—3 353. 55. difference of the godly and wicked therein 31. 53. immoderate feare 504. 13. 504. scrupulous feare 1â—5 false feare 857 fewe men trulie fearing 491 Feastings 14. on the Sabbath day hazard soules 168 Feeling 1. 6. 12. 40. 273. 286. 679. 777. 804. 481. vnder the crosse 27. of the forgiuenes of sinnes 254. of a spirituall gâ—ace 655. Dauid lost it 248. 866 867. of wants 507 Figures 132 Fire the
2 Spirit of faith and regeneration not vtterly quenched That the regenerate leese not the spirit of sanctification Ioh. 3. 7. 8. Ioh. 10. 28. 29. Note Simile Simile Vse of the doctrine of quenching the spirit 1 2 3 The notes of the spirit of sanctificatioÌ„ 1 First difference is in illumination 2 3 Knowledge of the godly like the Sun of the wicked like lightening Second difference in affections 1 2 Example How the faithfull loue God 2. Pet. 1. 2. 3. 4. The fourth rule The mercies of God how they worke in the wicked Notes of sanctification 1 Note Simile 1 2 3 4 What the godly are to feare Dauids feeling lost Note Our ioy may be lost Example Their state after arelapse We be as ready to murmur as the Israelites Murmuring Nature of murmuring Death Impatience Note Fauour of God how precious Riches no argument of Gods fauour Remedies against murmuring Faith in our Redemption and Faith in Gods prouidence goe together Belieue Gods prouidence and patience towards thee Rom. 2. 3. 4. Deut. 8. The second helpe against murmuring faith of our redemption Rom. 8. Gen. 24. 3 Beleeue thy sanctificatioÌ„ The conuersioÌ„ of a sinner how great a thing it is Esay 11. The third helpe faith of the resurrection See the treatise of the resurrection in the second part The fourth beleeue eternall life is thine The fift stay against murmuring Prouidence â— 2 3 Particular prouidence Note Examples of Gods prouidence See the treatise of the resurrection in the 2. part Psalm 37. A good obseruation 1 Properties of a patient minde Phil 4. 11. Ierem. 45. 4. Gen. 28. 1. Tim. 6. Psalm 4. The feeling of forgiuenes of sinnes brings coÌ„tentation with it The second propertie of patience Prou 10. To receiue earthly blessings from the Lord wee must be voide of distracting cares Matth. 6. and resigne all our right into his hands Conclusion 1 2 3 4 1. Sam. 2. 30 Rules of true zeale Hypocriticall zâ—ale Brownisme Matth. 7. * Or though we know nothing by our selues 1 Cor. 4. 4. How to censure other men Admonition 2. Propertie True zeale and humilitie goe together Iob 31. How inferiours admonish superiours 3. Propertie To reioyce in the publike prosperitie of the Church when priuate crosses make vs sad 4. Propertie True zeale not blinde in reprouing sinne in â—indred Pâ—râ—es â—olly The â— note of zeale Ioh. 29. 8. 9. Brownists Admonition little practised The 6. note zealous in defence of the poore The 7. note 2. Cor. 12. 2â— The sinnes of the flocke are the sinnes of the Pastor Two speciall fruits of vertue which euer increase one another A good name more precious thaÌ„ gold Effects of a good name most comfortable in all states sorts of men Magistrates Lawyers Preachers Schoolemasters Captaines Psalm 40. 1. God will turne c. Godly poore Poore 1 Not to hurt our neighbours good name Susanna 2 Care to get a good name Care of a good name keepes vs in obedience 1 Infidels haue no good name The first step to a good name a religious care against open and outward sinnes great and small Simile Eccles 10. 1. Simile Note The iudgement of the world of the godly A religious care against secret sinnes which bring vs out of credit with God Secret sinnes many waies reuealed wheÌ„ the Lord will afflict vs. Euill surmises Eccles. 7. The second step to a good name Auoide occasions of euill Example A prayer Note The third step to a good name is to be plentifull in good workes Simile 1 Two rules of good workes 2 Looke well to thine affectioÌ„ to the end thou hast purposed in thine heart of euery good worke 1 2 3 Good counsell against euill report 1 2 1 2 Psalm 37. 5. 6 Offences Non â—inor est virtus quaÌ„ quaerere paris tueri Euill report 1 2 They are shamelesse men which regard not how they be reported of Worldly sorrowe Hypocrisie 1. grosse 2. close 1 2 Special rules when a secret sinne is cause of euil report 1 Ioshua 7. 2 How wee ought to profit by euill reports â— Two occasioÌ„s of euil reports An euill thought resting in the minde how dangerous Vse of false reports 1 2 Luke 14. 11. Iam 4. 6. 1. Pet. 5. 5. Gen. 3. Examples of pride Gen. 11. 7. Exod. 14. Hester 7. Dan. 4. Amos. â— 1. King 20. 22 2. King 23. Act. 12. 23. 2. Chro. 16. 10 1â— 2. King 20. 2. Chro. 32. 37 Vnthankefulnes punished 2. Chro 35 Dauid Matth. 16. 17. Matth. 26. Priuie pride and the fruit of it 2. Cor. 12. Saul Ahab Rehoboam 1. Sam. 9. 12. 10. 22. 1 King 2â— 27. and 29. 1. King 12. 24. Humâ—tie in the godly Abraham Isaac Iacob Ioseph Moses Dauid Pledges Ezekiah Iosiah Asa. Esai 38. 2. Chro. 34. 1â— Ezechiel Zacharie Elizabeth Marie Wherefore the Lord huâ—bleth his childreÌ„ before that he honoreth crowneth them with his graces 1 2 3 Priderots and coÌ„sumes many good gifts of God â—â— vs. Aphantasticall humility Impatiencie It is best for vs vnder the crosse to bee thus minded Gen. 22. 2. Sam. 15. How to auoid the crosse or to be freed if it become A Stoicall numneffe When sinners die a quiet death it is an euill signe A heart obdurate and hard in sinne Not too greedily to desire prosperitie Prosperitie Gods iudgements To accept the good meanes in time when God calleth vs to repentance Note Rom. 2. 4. Spirituall pride Note Pray well before after preaching As graces increase so desire thy feare may increase Wherefore our feeling and ioyes are but by fits Vnthankefulnes cause of dulnes Strange doubts in the godly of Gods wisdome power c. Wherefore Gods childreÌ„ are often exercised with euil thoughts How the godly by not suspecting their affectioÌ„s may fall to grosse actions Security how dangerous Note Pro. 28. 14. Our priuie pride not respecting the meanes had plentifully how it is corrected AbseÌ„ce from the congregation Note Victorie ouer our faults before they get strength and breake forth Psalm 119. By what mes sengers God awakens his children Psalm 11â— Use of the former doctrine 1 2 3 To visit the sicke Heb. 11. 25. 27. Hebr. 12. 2. 3. Foolish children For what causes the Lord afflicteth parents in their children Education of children Mariage bed to be saÌ„ctified with prayer Godly children Gods speciall gift * As beautie strength wit c. * If the childe reseÌ„ble his pa rent sin beautie strength wit for the most part naturally hee is infected with the sins which accompanied those gifts in his parents as pride vaine-glory A notable meditatioÌ„ in the correctioÌ„ of children 1 The follie of some parents 2 PareÌ„ts must giue their children a good example in their priuate familie When to begin to catechize children Wee must mourne and pray in the corrections of our children Household gouernment The want of household discipline cause of many euils A note for parents Obiection That pareÌ„ts may haue a good conscience
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
our selues against all enticements whereby we might be allured to sinne either in hart or in behauiour when pleasure smileth vpon vs or filthy lucre setteth on our hearts or preferment calleth for vs c. Let this be as a buckler whereby to repell all the fiery darts of the Diuell It is a blessed thing to worke none iniquitie and what should it profit a man to winne the whole world and to loose his owne soule Moses chose rather to suffer affliction with the people of God then to enioy the pleasures of sinne and the preferments of Egipt for a season It was a foolish mad part of the Israelites to desire to returne into Egypt the house of their bondage that they might eate of their flesh-pots and of the leekes onions that in time past they had there enioyed but much more void of sense reason are they that wheÌ„ they haue bin once deliuered froÌ„ that spirituall seruitude wil cast theÌ„selues into thraldome againe when they haue bene puld out of the snares of the diuel wherein they were held at his pleasure will returne againe to folly intangle theÌ„selues the second time Wherefore let this put strength into vs in all conflicts that we may stand resolutely as against other assaults so against that of the example of great mighty men who vsually take their liberty in all voluptuous and licentious kinds of liuing This consideration I say should arme vs against it The Lord hath pronounced them blessed that worke none iniquitie and if I â—ee of the number of them I shall be more happy in renouncing sinne then the greatest Potentate on the earth is or can bee in committing of sinne And therefore let vs deale as Eliphaz did in the booke of Iob I haue seene the foolish well rooted saith hee and suddenly I cursed his habitation not by way of imprecation but of denunciation of Gods iudgements due vnto them for their euill workes shewing that they tooke such courses as did make them and theirs accursed and bring the vengeance of God vpon them the meditation whereof was a strong bulwarke to fence him against all temptations vnto the like sinfull and vile practises 2. This maketh for the terror of all such as doe drinke in sinne with greedinesse and giue allowance to themselues in blaspheming in Sabbath-breaking in wantonnesse in lying and slandering and scoffing and such other foule vices If they be blessed that do not worke iniquitie then cursed are they that make a common practise thereof But I hope will some say a mans heart may bee good though hee ouer-shoote himselfe by rapping out an oath now and then and by speaking foolishly and lightly c. you must not iudge say they God knoweth our hearts Hee doth so indeede and he hath made knowne vnto vs by his word that an ill tongue and an ill life doe alwayes argue an ill heart for out of the aboundance of the heart the mouth speaketh and a good tree cannot bring forth such rotten fruite nor a pure Fountaine send foorth such muddie and filthy streames as doe euermore issue foorth at their prophane mouthes and are deriued from their impure consciences vnto all or to the most part of their actions Vers. 4 Thou hast commaunded to keepe thy precepts diligently THe doctrine that these wordes affoord is this that nothing is superfluous that is done in obedience to Gods holie will The word translated Diligently doth signifie in the originall tongue wonderfull much so that the wordes goe thus Thou hast commaunded to keepe thy precepts wonderfull much And this the Apostle vrgeth the Corinthians vnto Hauing such promises beloued let vs purge our selues from all fithinesse of the flesh and of the spirit that is from all manner of corruption as wel inward as outward And that was the â—rift of Christ Iesus in giuing the true interpretation of th law which the Pharisees had corrupted by their false Expositions I say this was the drift to draw men from resting on the outward obseruation thereof and to bring them to haue regard vnto their thoughts and to the affections of their hearts and moreouer in their practise to doe those things which heathen men and hypocrites could not attaine vnto and therefore he often vrgeth this sentence to shew the slâ—ndernesse and insufficiencie of their obedience What singular thing doe yee Implying that Christians must in many things bee singular and differ from and goe beyond the common sort of men If one could doe as much good as an hundred yet he could not doe the hundreth part of that which a Christian ought to performe Let him say still for it is a truth I am an vnprofitable seruant I haue done no more then my dutie nor so much as my dutie As Christ came to fulfill all that his Fathers law required so it behoueth vs to obserue euery thing that wee are commanded though not in perfection which wee cannot attaine vnto yet in vprightnesse and with our best indeuours When the Israelites told Moses that if he would goe neare and heare what the Lord saide and declare it vnto them they would heare and doe all that the Lord should say the Lord himselfe testified the equitie of their words that they had well spoken all that they spake wished that there were such an hart in them to feare him and to keepe all his commandements alway that it might goe well with them and with their children after them Whereby we are informed what is acceptable vnto God and profitable for our selues namely entire obedience for our comfortable welfare and constant obedience for our continuall happines and to the same purpose tendeth that serious instigation of Paul to the Corinthians Therefore my beloued brethren be ye stedfast vnmoueable abundant alwayes in the worke of the Lorde for as much as yee knowe that your labour is not in vaine in the Lord. 1 First no vaine thing is commaunded but euery precept that he giueth is holy and euery dutie prescribed to vs is needfull to be performed he requireth nothing but that which is good and iust and who can charge vs to doe more than enough whiles we deale onely in that which is iust and good 2 Secondly the Lord desireth to be serued with all due care and faithfulnesse Can any man say I am before hand with him and I haue done more for his sake than he hath for mine doe we not receiue from him breath and being and life and liuing and preseruation and saluation it selfe and all things else 3 Thirdly our labour is not lost nor trauell mis-spent in yeelding obedience to him for he will reward it at the full and aboue all desert No man worketh for him without wages not a godly action not a godly word not a godly purpose not a godly motion of heart shall passe without pay and compensation 4 Fourthly euery default and omission of well doing at euery
time deserueth damnation and either shal be recompenced with the death of the sinner or hath beene alreadie requited with the torments of Christ which serueth 1 For confutation of the Papists that little regarding the commandements of God expect great matters for their deuotion and their outward inuentions and obseruations but who hath required those things at their hands the Lord commandeth them to keepe his precepts otherwise they can expect no recompence from him but that may be said of all their inuented worship which was spoken of them that were so full of externall ceremonies as touch not taste not handle not in the Apostles time concerning all which he saith That they perish with the vsing seeing they are after the commandements and doctrines of man So soone as the worke is done the reward is gone Besides here may be confuted all their workes of supererogation if GOD command vs to obserue his law in perfection then what can there be left for them to performe beyond that which he commandeth doth Christ bid vs say that when we haue done all that we can we are vnprofitable seruants and haue performed no more then our duties and will they be so audacious as to bragge of an ouerplus of well doing Is it possible for obedience to exceed the commandement or for ought to be any thing worth that is not done in obedience but to let them passe This is for our instruction hath God enioyned vs to obserue his precepts so exceeding carefuly and diligently then let nothing draw vs there-from no not in the least circumstance let vs esteeme nothing needlesse friuolous or superfluous that we haue a warrant for out of his word nor count those too wise or precise that will stand resolutely vpon the same if the Lord require any thing though the world should gainesay it and we be derided and abused for the doing of it yet let vs proceed still in the course of our obedience Sithence our maister doth require it as a due and it becommeth vs to yeeld it as a duty and our hire is so great for the performance of the same which will also be inlarged as our integritie shal be increased the greater our faithfulnesse shal be found the more praise we shall obtaine accompanied proportionably with all other good blessings and let this be a motiue further to incite vs to such diligence that the Lord is much displeased with remisnes and negligence sloathfull persons are euery where reprehended in the Scriptures euen for being idle in humaine affaires and matters that concerne mens present estate much more then doe they deserue to be sharply reproued and also corrected for their carelesnesse in those holy workes whereabout God setteth them he that doth not as much as he may in the seruices of God may looke to haue more strokes from his hand and rebukes from his mouth that will be for his comfort ¶ Vers. 5. Oh that my wayes were directed to keepe thy statutes IN the former verse the Prophet Dauid obserues the charge which God giues and that is that his commaundements be diligently kept Here then hee obserues his owne weakenesse and insufficiencie to discharge that great dutie and therefore as â—he by the spirit desirous to discharge it and yet by the flesh not able to discharge it he breaketh out into these wordes oh that my wayes were directed c. Much like vnto a childe that being commaunded to take vp some great weight from the ground is willing to doe it though not able to doe it or a sicke patient aduised to walke many turnes in his chamber findes a desire in his heart though vnhabilitie in his bodie to doe that which he is directed vnto This an holy Father founde in himselfe and therefore hee prayeth to God after this sort Da quod iubes Domine iube quid vis Giue me Lord power to doe that which thou commaundest and then commaund what thou wilt Dauid sawe by the light of Gods spirit wherein true blessednesse did consist namely in the obseruation of Gods lawe willing was hee to attaine that blessednesse but seeing that his wayes were not Gods wayes nor his thoughts Gods thoughts hee obseruing his owne wanderings desires to bee directed in the good wayes When thou hearest saith Augustine this interiection of wishing then acknowledging the word of wishing laye aside the pride of presuming For who can say that hee desires that which hee hath so in his owne free-will that hee can performe it without any helpe If then a man desires to doe that which God hath commaunded hee must desire God to giue that which hee hath commaunded For of whom else should hee desire it but of the Father of lights from whom as the holy Scripture affirmeth doth come euery good and perfect giâ—t This then is as much saith that holy Father as if Dauid should say I haue learned of thee O Lord my Maister that it is necessarie to keepe thy commaundements I none desire thine helpe that I may keepe them for thou giuest both the will and the decide according to thy good pleasure The like to this hath the Prophet Ieremie chapt 10. 23. O Lord saith hee I knowe that the way of man is not in himselfe neither is it iâ— man to walke and to direct his steps Salomon saith the heart of man purposeth his way but the Lord doth direct his steppes Prou. 16. 9. Dauid againe saith the steppes of man are directed by the Lord Psalm â—7 23. And therefore hee prayeth after this sort Psalm 86. 11. Teach mee O Lord thy way and I will walke in thy truth O knit mine heart vnto thee that I may feare thy name The word directed in the originall signifieth to strengthen or to establish noting thereby his owne and all mens insufficiencie either to knowe affect beleeue or obey Gods will much lesse to continue therein vnlesse it please GOD to giue assistance Out of this prayer of Dauid we may obserue 1. The infirmitie of man to doe that which is pleasing to God 2. The desire of the godly to doe that which may please God 3. The confession of the godly that without Gods assistance they can performe no good thing 4. The meanes which are to bee vsed for the keeping of Gods commaundements namely the consideration of our owne weakenesse and prayer to bee directed in the wayes of God and that therein wee may walke vntill our dying daye ¶ Vers. 6. Then shall I not be ashamed when I haue respect to all thy commaundements THis verse hath an excellent dependance on the former there hee desired to bee directed by God here he sheweth the benefit of that direction namely that hauing respect vnto all Gods commandements he should neither be ashamed as some translations read it nor confounded as others haue it In the 22. verse he desireth God to remoue from him shame and contempt here he sets down the meanes to auoide both