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
reports 2. When anie report the faults of others without care of their credit or when with flattering hearts they commend any man 2. Inwardly either 1. In suspition without iust cause 2. In iudgement falsly or hardly of anie man Which bee the occasions of false witnesse hearing They be fleshly hatred of our enemies the carnall loue of our selues or of our friends to get the things we loue and to auoide the things we feare or hate How are wee partakers with false witnes bearers If we either command or counsell it to be done If wee mislike it not or not stay it if we can What is here commanded 1. First in iudgement to further righteous causes so farre forth as my calling requireth 2. Secondly to speake the truth from my heart to euery man so farre forth as it is requisite for him to know it 3. Thirdly to be as carefull of the credit of my neighbour as of mine owne both in his presence and absence so farre forth as the nature of his offence will permit 4. Fourthly to hope and belieue the best of euery man Rehearse the tenth Commandement Thou shalt not couet c Arâ— all motions and desires euill No for the desire of meate drinke sleepe and such like are naturall and in their owne nature good vnlesse through our corruption they become sinfull What motions be euill These motions be euill which are either against God or our Neighbour Are all those forbidden in this Commandement No for all those which are against God are forbidden in the first commandement but these motions onely are here forbidden which are against our Neighbour Seeing in the former Commandements wee are forbidden to hurt our neighbour in heart how doth this differ from the former In the former Commandements the setled desires of the heart are forbidden but the motions are onely here forbidden whereunto the heart doth not consent Whereof doe these motions arise They either arise from our owne corruption or are offered by Sathan or by the world Are all these motions sinne in vs All that arise of our corruption are sinnes in vs but they that be offered by Sathan or the world are not sinnes vnles we be infected with them How are wee infected with them 1. First when weetake pleasure in them 2. When wee be intangled with them 3. When we suffer them to tarrie in oâ—â—â—inâ—es though our hearts doe not giue coâ—sent How is this Commaundement brokâ—â— Three waies 1. First when euill motions arise of our corruption moouing vs to hurt our Neighbours 2. Secondly when we be infected with those motions which Sathan or euill men doe put â—nto our mindes 3. Thirdly when we doe not with like affection desire the good of our Neighbour as wee doe our owne What is then commaunded I am commaunded to loue my Neighbour as my selfe Who is your Neighbour Euâ—ry one that is neere mee and standeth in neede of my helpe and it lieth in me to helpe him though otherwise he be a stranger vnto me or my foe Why iudge you so Because of the Image of God in him and that hee is mine owne flesh in respect of our first parents Doth the Law of God prescribe the perfect rule of righteousnes Yea for there is no good thing in deede worde or thought but heere it is commaunded and likewise no euill but heere it is forbidden Can euery one keepe the Law of God perfitlâ— They that are not borne againe of God cannot keepe it neither in all nor in any one point as pleasing God thereby in respect of themselues Why so Except a man be borne againe of God hee cannot see the kingdome of heauen not enter therein neither can hee keepe the commaundements of God moreouer all men by nature being borne and conceiued in sinne are not only insufficient to any good thing but also disposed to all vice and wickednes What punishment is due to the breakers of Gods Law In this life the curse of God and death with manifold miseries both of body or soule or both What else Where this curse is not taken away euerlasting death and damnation both of bodie and soule in the world to come But God is mercifull Hee is indeed full of mercie but hee is also full of righteousnes which must fully be discharged or else wee cannot be partakers of his mercie And cannot wee by our selues make satisfaction for our sinnes We cannot by any meanes but rather from day to day encrease our debt But doth not God wrong to man to require of him that he is not able to performe No for God made man so that hee might haue performed it but hee by his sinne spoyled himselfe and his posteritie of those good gifts Can anie creature in heauen or earth which is onely a creature make satisfaction to his righteousnesse No none at all for First God will not punish that in another creature which is due to be paid by man and besides none that is onely a creature can abide the wrath of God against sinne and deliuer others from the same What manner of man is to be sought out to bee our Mediatour and Deliuerer Hee which is indeed a very man and perfectly righteous and more mightie than all creatures that is hee which also is very true God Why must hee be man and perfitly righteous Because that the righteousnes of God requireth that the same nature that sinned should pay and make amends for sinne Why must hee be God withall Because that by his godly power hee may abide the burden of Gods wrath in his flesh and may get againe and restore to vs the righteousnes and life which wee haue lost Who is that Mediatour which is very God and very man and perfiâ—ly righteous withall Our Lord Iesus Christ who was made vnto vs Wisedome Righteousnes Sanctification and Redemption What is the vse of all that hetherto hath bâ—ene taught The vse is to bring vs to a sound perswasion and fâ—eling of our sinnes because they haue deserued so grieuous punishmeÌ„t as either the death of the sonne of God or hell fire Are they onely deliuered from the curse of the Lawe and made partakers of the merites of Christ that are truely humbled They onely and none other Esâ—i 57. Matthew 5. 3. 4. 5. and as for the Lawe heauen and earth shall passe away but one jote or title of Gods Law shall not faâ—e till all be fulfilled How is the truth of Gods Law fulfilled It is fulfilled in 1. Gods children because it bringeth them to be truely humbled in themselues for their sinnes and then sendeth them to Christ in whome it is fully fulfilled 2. The wicked because it declareth to them their iust confusion when to the ende they either presume or despaire Is sorrow for sinne sufficient to bring vs to Saluation No for wee must also haue a true Faith What is that true Faith that saueth vs It is a true
people and so for mee How gather you this By the annointing of Prophets Priests and Kings which were figures of him Was Christ annointed with materiall oyle as they were No but he was annointed with all gifts of the holie Spirit without measure Why dâ—e you call him Prophet Because hee was he is and euer shall be the onely teacher of the Church What were then the Prophets and Apostles They were his Disciples and seruants and spake by his spirit What comfort haue you by this Hereby I am sure that he will leade me into all truth reuealed in his word needfull for Gods glorie and my saluation Why call you him Priest Because offering vp himselfe a sacrifice once for all he hath satisfied for all my sinnes and maketh continuall intercession to the Father for me What comfort haue you by the Priesthood of Christ Hereby I am assured that he is my Mediatour and that I also am made a Priest How are you made a Priest By him I haue freedome and boldnes to drawe neere and offer my selfe and all that I haue to God the Father Why call you him King Because â—e doth guide and gouerne me vnto euerlasting life by his word and spirit What comfort haue you by this Hereby I am assured that by his kingly power I shall finally ouercome the flesh the world the diuell death and hell Why call you him Lord Because not with gold nor siluer but with his precious bloud hee hath purchased vs to bee a peculiar people to himselfe What comfort haue you by this Seeing he hath paid such a price for mee he will not suffer me to perish What is the second thing wherein the faith of Christ consisteth Secondly I beleeue that he hath wrought my saluation indeed after that manner that is set downe in the Creede After what manner hath he wrought your saluation 1 By his most painfull sufferings for sinne 2 By his most glorious victorie and triumph ouer sinne In what words are his most painfull sufferings expressed In these words Suffered vnder Pontius Pilate was crucified dead and buried he descended into hell What is the generall meaning of these words By them I shew my selfe to beleeue that Christ endured most grieuous torments both of body and soule What comfort haue you by this I am freed from all those punishments of bodie and soule which my sinnes haue deserued How then commeth it to passe that we are so often afflicted with grieuous torments both in bodie and soule Our sufferings are not by desert any satisfaction for our sinnes in any part but being sanctified in the most holy sufferings of Christ they are medicines against sinne Why are these words added Suffered vnder Pontius Pilate Not onely for the truth of the storie but also to teach that he appeared willingly and of his owne accord before a mortall Iudge of whom he was pronounced innocent and yet by the same he was condemned What comfort haue you hereof That my Sauiour thus suffering not any whit for his owne sinnes but wholy for mine and for other mens sinnes before an earthly Iudge I shall be discharged before the heauenly iudgement seate What is meant by this That he was crucified That he died not onely a common death but such a death as was accursed both of God and man What comfort haue you by this I am comforted in this because I am deliuered from the curse which I haue deserued by the breach of the law and shall obtaine the blessing due vnto him for keeping of the same What is meant by this That he died That his soule was separated from his bodie so that he died a corporali death Why was it requisite that he should die Because by sinne came death into the world so that the iustice of God could not haue beene satisfied for our sinnes vnlesse death had beene ioyned with his sufferings Why is it â—rther added That he was buried To assure vs more fully that he was truely dead What comfort have you by his death and buriall 1 I am comforted because my sinnes are fully discharged in his death and so buried that they shall neuer come into remembrance 2 Secondly my comfort is the more because by the vertue of his death and buriall sinne shall be killed in me and buried so that henceforth it shall haue no power to reigne ouer me 3 Thirdly I neede not to feare death seeing that sinne which is the sting of death is taken away by the death of Christ and that now death is made vnto me an entrance into this life What is the meaning of this He descended into hell This is the meaning that my Sauiour Christ did not onely suffer in body but also in soule did abide most vnspeakable vexations griefes painfull troubles feare of minde â—â—to the which both before and most of all when he hanged vpon the crosse he was cast What comfort haue you by this I am comforted in this because in all my grieuous temptations and assaults I may stay and make sure my selfe by this that Christ hath deliuered mee from the sorrowfull griefes and paines of hell What beleeuest thou in this article Hee rose againe from the dead I belieue that Christ in his manhood hath suffered for mee and that he did in the third day â—â—â— againe by his owne power from the dead Wherin doth this article minister comfort vnto thee In three things 1. His resurrection doth assure me that his righteousnes shall be imputed to me for my perfect iustification 2. it comforteth mee because it doth from day to day raise me vp to righteousnes and newnes of life in this present world 3 It ministreth vnto me a comfortable hope that I shall rise againe in the last day from bodily death What beleeuest thou in this Article Hee ascended into heauen I belieue that Christ in his humane Nature the Apostles looking on ascended into Heauen What comfort haue you thereby 1. I am comforted in this that Christ hath prepared a place for mee in heauen which now I see by Faith and herâ—aâ—ter shall fully enioy 2. I am comforted by his intercession to the Father for me What fruite haue you by his intercession 1. First it doth reconcile me to the Father for those sinnes which I doe daily commit 2. Secondly being reconciled in him I can pray to GOD with boldnesse and call him FATHER What is the meaning of this article Hee siâ—tteth at the right hand of God the Father I belieue that CHRIST in mans nature was aduanced by the FATHER vnto that high authoritie whereby hee ruleth all things in heauen and earth What comfort haue you thereby 1. I am comforted because I shall receiue from him all things needfull for mee vnder his gratious gouernment 2. By his power all mine enemies shall be subdued and troden vnder my feete What beleeue you in this article From thence hee shall come c I belieue
is our Iudge and acquiteth vs and Christ was condemned and iustifieth vs he is our iudge that willeth not the death of a sinner he is our man of law who to excuse vs suffered himselfe to be accused for vs. O gluttonous hell where is thy defence O cruell sin where is thy tyrannous power O rauening death where is thy bloodie sting O roring lion why doest thou fret and fume Christ my Law fighteth against thee O law is my libertie Christ fighteth against thee O sin and is my righteousnes Christ fighteth against thee O diuel is my Sauiour Christ fighteth against thee O death and is my life Thou didst desire to paue my way to the burning lake of the damned but contrarie to thy will thou art constrained to lift vp the ladder wherby I must ascend into the new Ierusalem Wherefore if we shall finde our selues forsaken of God so as we perceiue nothing but matter of despaire let vs still hold our owne in the certaintie of our faith stay our selues sith Christ is giuen vs of God that he might extinguish sin triumph ouer the law vāquish death ouercom the diuel destroy hel for our only comfort and consolation But peraduenture some will say my faith is weake and cold and my conscience is as a flaming lampe and burning fornace I feare the Lord will still pursue me with his wrathfull indignation Thou doest well to feare but feare and sinne not For feare which subdueth the securitie of the flesh is in all most requisite in that the weaker we are in our selues the stronger we are in God But that feare is dangerous which hindreth the certaintie of faith in that it incourageth our enemie more fiercely to set vpō vs when we comming into the campe wil cast away our armour especially which should defend vs. Comfort thy selfe the Lord will not quench the smoking flaxe nor breake the bruised reede he looketh not on the quātitie but on the quality of our faith For as a good mother doth not reiect her childe because through some infirmitie it is weake feeble and not able to goe alone but rather doth pitie and supporte it least peraduenture it should fall and recompenseth that with motherly affection which in her childe is wanting by occasion in like manner the Lord God our most gracious father doth not cast vs off because through our imperfections we are vnable or afraid to draw neerer to the throne of grace but rather pitieth vs and seeing vs a farre off desirous to come vnto him meeteth vs by the way and by grace and strength of his owne hand directeth our steppes vnto his kingdome And as he which freely purposeth to giue a wedge of gold will not withdrawe his gift because the hand of him that should receiue it is weake troubled with the gout palsey or leprosie so that by any meanes though in great weakenes he be able to hold it euen so the Lord purposing in free mercie to bestow on vs an immortall weight of glory will not depriue vs of it though many filthy blemishes haue polluted and weakened our faith so that in any small measure we be able to take hold of his promises neither are we to looke for the perfection of faith because we neuer beleeue as we ought but rather on that which the Gospell offereth and giueth and on Gods mercie and peace in Christ in whose lap if we can lay our heads with Saint Iohn then we are in felicitie securitie and perfect quietnes Contrariwise there be some who notwithstanding that a tormented conscience is a stinging Serpent that it were much better that all the creatures rose vp against vs euery one bringing their bane then once to come before the dreadfull face of God are so blockish that they are wholy resolued into hardnes If they be pricked with sicknes they crie alas if they be pinched with pouertie they can complaine but as for the torment of minde they cannot skill of it And euen to talke of a brused contrite and broken heart is a strange language For proofe whereof our cōsciences are rocked asleepe so that not one amongst a thousand knoweth what it is to be pressed and harrowed with the rake of Gods iudgemēts But blessed are they that to their owne saluation feele this in their bodies whilest sinne may be both punished and purged For though God spare vs for a time yet we know what he keepeth for our ende Wherefore it is the best for vs to runne to the Lord in this life with a troubled minde least we tarrie till the Lord haue locked vs vp with the heauie fetters of desperation when he shall summon vs to the barre of his iudgement in the sight of his Angels and impanelling the great inquest of his Saints against vs shall denounce our fearefull and finall sentence of eternall condemnation for we see many that haue beene carelesse haue made good cheare all their life long yea and when men haue laboured to make them feele the iudgement of God they haue turned all to mockery but their iolity the Lord hath so abated when they draw towards death that in stead of resting sporting whereunto they had been giuen they haue felt the terror of death hell and damnation and lapping vp their ioyes in finall desperation haue forced out cursings against their filthie pleasures Wherefore if we in the tempest of our temptations will saile a right course neither shrinking nor slipping into the gulfe of desperation neither battering our barke against the rocke of presumption let vs in a contrite spirit crie vnto the Lord Haue mercie vpon me heale my soule for I haue sinned against thee forgiue all mine iniquities and heale all mine infirmities Thou healest those that are broken in heart and bindest vp their soares why art thou cast downe my soule and why art thou disquieted within me waite on God for I will yet giue him thankes he is my present helpe and my God Yet my soule keepe thou silence before God of him commeth my saluation he is my strength therefore I shall not much be moued His mightines is enough to giue me courage yea and shall be euen when I am forlorne I know that the diminishing of my body goods friends or any other thing is a calling of me to that which neuer shall diminish nor decay I beleeue that my Lord and my God allureth me daily thither that I might not doubt that when my body is laid in the graue and there consumed as it were to nothing yet notwithstanding my soule resting in the bosome of the Lord shall returne vnto me and shall rise to glory euen as it resting in this life in the mercies of Christ did rise to grace verily I see that with ioy that my flesh must goe to decay for looke what freshnes soeuer was in it it diminished day by day And I neede not goe farre to seeke for death for I feele not
Wee are wont to defie the Iewes for accusing Christ wee spit at Iudas for betraying Christ and wee condemne Pilate for condemning Christ but wee are much more to bee at defiance with our sinnes which accused him before the iudgement seate of God wee are to accuse our selues who haue and daily doe betray him wee must condemne ourselues whose sinnes haue condemned him But if neither the iudgements of God hell nor the crosse of Christ can moue vs then let vs examine our selues how wee can reioyce in Christ. It followeth to speake of the counsell of Peter Repent as if he should say I know your hearts are pricked howbeit I wil shew you how it is the policie of the diuell to make these good motions quickly to waxe drie in you hee will stay you from perseuering you must therefore endeuour to continue in this godly sorrow The Apostle saw that this sorrow which as Paul witnesseth is not to be repented of as well begun in them but in continuing his Sermon still to that effect hee sheweth that our sorrow must be also continuall Many sorrow as hath been shewed but in a worldly sorrowing which bringeth eternall death not in a godly griefe which bringeth repentance neuer to be repented of Wherefore we are to note that repentance beginneth in vs continueth and endeth with sorrow Now if it might bee it were expedient to shewe what repentance is In one word repentance is not a bare leauing of sinne but an vtter condemning and misliking of that sinne which wee haue left For though we haue left it yet it may make vs to sorrow for it many yeeres after yea euen at the point of death Dauid had left his sinne but it caused him to sorrow many yeeres after Iosephs brethren had forsaken and almost forgotten their sinne yet it troubled them and grieued them thirteene yeeres after Our pricking of heart therfore must be continued and daily renued This repentance is figured in Baptisme both in that wee must dye to sinne and burie it and also that we must rise againe to newnes of life for a man cannot dye to sinne but by the vertue of Christ his death neither can he rise to righteousnesse without power of his resurrection Now wee must know that as our sinnes are forgiuen so we must also receiue Gods spirit If God promiseth mercie to our children much more to vs if wee beleeue and receiue his promises if to them which are a farre off much more to them that are neere And yet though wee haue been baptized an hundred yeeres and haue not receiued the holie Ghost wee may dye in our sinnes Some vnderstand by the gift of the holy Ghost the graces of God bestowed on the Apostles but in my iudgement their opinion is not sound because that was a particular thing giuen onely to them of that time this promise is generall and respects all posterities We are then to note that repentance is a continuall course of sorrow and if wee haue this in trueth then may wee boldly seeke for comfort out of Gods word and from his ministers and looke What comfort they giue vs on earth the same shall be seaâ—ed also in heauen Wherefore as it is requisite continually to till the group 〈…〉 f we will haue fruit and daily to eate if we will liue so in spirituall things we must be humbled with continuall sorrow that we may be refreshed with daily comfort in Christ in whose name let vs pray Our Father c. FINIS THESE THREE SERMONS FOLLOVVING viz. the 8. 9. and 10. concerning the heauenly purchase were preached vpon the 13. Chapter of the Gospell of Saint Matthew vers 44. THE EIGHTH SERMON Matth. 13. vers 44. Againe the kingdome of heauen is like vnto a treasure hid in the field which when a man hath found hee hideth it and for ioy thereof departeth and selleth all that hee hath and buyeth that field THe whole scope and drift of the holy Ghost in this place is to shewe that the word of God is to the children of God more deare than heauen and earth and that the Word is the onely treasure that God hath left vnto them the which indeede is a hidden treasure vnknowne vnto many but knowne vnto the children of God and the onely treasure which they desire for they which doe knowe it and perceiue the true vse of it doe make such a reuerent account thereof as that they are readie to leaue all things and to seeke for it and when they haue found it they are readie likewise to loose all and to depart from all things that may hinder it which they haue and to doe all things which serue as good meanes to keepe it to the end that they may come to the full assurance and possession thereof Although I might make a diuision of this Text into two parts as first the inestimable value of the word of God and secondly the precious account that is to be made thereof yet because euery word hath his weight and the text yeeldeth a sufficient method as it lieth I will omit the diuision and come to the words as they lie Againe the kingdome of heauen c. The kingdome of heauen is taken in two diuers senses first as all men doe know it is taken for that glorious estate which the Saints and the children of God shall enioy when they shal arise with Christ Iesus and raigne after this life with God and his Angels sinne hell and death being subdued which because it is apparant vnto all men we will not stand to approue The kingdome of heauen is also taken for the entrance which Gods children haue into Gods kingdome in this world which is of two sorts partly of the meanes whereby God offereth his kingdome vnto them partly of the graces of his spirit which he offereth by the meanes For proofe that it consisteth of the graces offered by the meanes we reade that Iacob Genesis the 28. when hee saw the vision of God and the Angels ascending and descending and had the comfortable promise of saluation and of Gods continuall presence and assistance made vnto him then he awaking said Verily this is none other thing but the house of God and this is the gate of heauen And that it is of the meanes it appeareth by the 16. chapter of Matthew where our Sauiour Christ saith vnto Peter And vnto thee will I giue the keyes of the kingdome of heauen-and whatsoeuer thou shalt binde on earth shall be bound in heauen and whatsoeuer thou shalt loose on earth shall be loosed in heauen And this meanes of entrance into the kingdome of heauen as it was committed vnto Peter so was it also vnto the rest of the Apostles as it ap peareth by Iohn the 21. whose sinnes saith Christ yee remit are remitted and whose sinnes yet retaine are retained And as vnto them so vnto all the true Ministers
who hearing the word were neither hote nor cold Seeing then we are rather Laodiceans than Dauids wee must crie Lord giue vs vnderstanding that we may liue Then let vs learne by other mens harmes which is a princely and heroicall kind of teaching For as Princes children are taught themselues in their owne persons but are not beaten seeing rather others beaten before them so the Lord preacheth to our persons but punisheth other persons round about vs sparing vs that we by their sinnes and stripes may learne to amend and to repent in prayer There is a winter after haruest after heate colde and it is vsuall with the Lord to tempeâ— his blessings most sweete with some crossings most sower Wherefore let vs pray with our Prophet for the vnderstanding of God his word not onely to be bettered in our mindes but also reformed in our liues Then no diuell no hell no plague no pestilence shall hurt vs yea those troublesome trials which vnto others are testimonies of God his wrath shall be vnto vs seales of his loue which although the world cannot discerne yet by faith we shall both finde it and feele it PORTION 19. COPH. Vers 145. I haue cried with mine whole heart heare me O Lord and I will keepe thy statutes Vers. 146. I called vpon thee saue mee and I will keepe thy testimonies IN the last verse of the former part he set downe the righteousnesse of GODS lawe hee prayed therefore that hee might haue vnderstanding and liue and therefore they that are ignorant haue no life in them because life is onely reuealed in the word Sinners then hauing not receiued the word are dead for the life of sinne is the death of man And our first father was dead when hee had sinned and they who liued in pleasure and all other sinners are dead though they for a while prolong their life on earth yet at death the soule goeth to hell and waiteth there for the bodie and this cuise waiteth on all Cursed are all that continue not in all things c. and after Gods great suffering they shall be cut off Hee knew that the beginning of this life was in the word and hee also knewe that the continuance of it was in the word by the grace of God and therefore hee laboured to haue it increased by the word because he was conuinced by his infirmitie that hee might lose it as Adam did and therefore hee seeketh to finish the course of his saluation with feare If Dauid whose zeale had consumed him did yet in this sort pray how much more ought we which for euery light trouble are discouraged in our dutie He prayeth for the vnderstanding of the word because the diuell wil be ready to allure vs from the word if we be inclined thereto as he dealt with Christ when he laide our scripture against it And yet he liketh not of those that rest in the literall sense but hee craueth the spirit to teach him according to the word for the spirit quickeneth and flesh and blood doth not reueale these things and all that are of God must bee taught of God Isa. 54 yet alwaies agreeable to the word Now in this part he prayeth that he may haue vnderstanding and ease from his trouble this request he groundeth on these reasons first of his earnestnes in the foure first verses secondly in respect of his enemies in the sixt verse and thirdly in respect of Gods mercies in the fift seuenth and eight verses In the foure first verses he setteth downe his earnest desire and zeale that he had and he prayeth that he may haue a good conscience in the first verse and faith in the promises in the second verse teaching that these two were al the comfort that he had in trouble when he suffered for well-doing and had his sinnes forgiuen and had the fauour of God Then if we will stand in trouble let vs labour to be grounded on the promises of forgiuenes of sinnes of a new life of his fatherly prouidence and let this purge vs from sin and if we can doe this then nothing shall seperate vs from God as Paul saith Rom. 8. and againe he saith there is no condemnatioÌ„ to them that are in Christ for they haue his spirit to purge them from sinne and to strengthen their faith The want of these causeth men to step backe and the weakenes of our faith the carelesnes of these causeth such feare in Gods children and such shrinking for the diuel layeth their sinnes to their charge which they see not discharged and their faith is weake and therefore they are diuing vp and down And surely trouble must come to all for so it is ordained though to some lesse than others and therefore when it commeth we are faint if we haue not been carefull to keepe a good conscience and to strengthen our faith But if we haue done thus then shall death be pleasant vnto vs for wee shall be blessed Apoc. 12. and our workes shall follow vs that is our faith and the fruites of our faith Againe if wee suffer for our sinnes c. then wee want faith and a good conscience and therefore we murmur and crie out yea and goe to witches and wisards Yea Gods children though they come not to this grosse sinning yet they inwardly grudge and they haue secret murmurings because they haue failed in strengthening their faith keeping a good conscience but the children of God that make Christ all in all they say the Lord giueth and the Lord taketh this is the patience of Gods children And Iob did not faile till his faith failed and though his three learned aduersaries reasoned against him to proue him an hypocrite yet his conscience sustained him and therefore reckoneth vp his vertues chapter 28. and 31. And he also confessed his faith I know that my Redeemer liueth this was his faith and this was his conscience that in his trouble sustained him These things haue no lesse fruite in prosperitie for the want of them cause men to lift vp themselues on high but the word represseth pride lust and loue of worldly things so that they are â—â—uÌ„â—le in prosperitie for the worldlings seeke after the things of this world because they neuer felt the peace of conscience they seeke their owne glorie because they neuer felt what the glory of God was and neuer seeke knowledge because they know not what the soule is Yea the children of God because they labour not continually to keepe a good conscience and to strengthen their faith they are carried away with the loue of earthly things after the example of the wicked for prosperitie is as a floud which carieth all things with it and as well good as bad and therefore they are often caried away with the loue of these outward things But the children of God which doe diligently labour after these things they behaue themselues so as that God may be glorified by their prosperitie and aduersitie
spent they say in sleepe which theÌ„ we may well detract from the great number then there remaines but 35. yeeres From these we may deduct 14. yeeres in our youth wherein we are vnfit to glorifie God or doe good to man and so there remaines sixteene yeeres and of these sixteene to set downe the dayes of sicknesse or those times which we sinfully spend in yeelding to anger to our lustes or to worldlinesse wherein we are as vnprofitably occupied as though we were not halfe of the number would be cut off and so we should leaue but seuen or eight yeeres But now we haue the summe from whence we might take out but not that time out which is past we know seeing now it is nothing what is to come we know not and it cannot be added time is but short and therefore great neede we haue of God his spirit to teach vs. To this we know how suddenly death doth take from vs time to come Iobs children in the middest of their banket were stricken dead Ishbosheth died before night could come vpon him neither hath the strongest liuer any surer charter of his life The best way then to recken aright is to make the number which we may take out and that which we would substract all one and that is none If in the way we haply finde something we may take it for our aduantage and see that we vse it to God his glory For this being set downe that our daies past are none and the daies to come none neither so that no daies past or to come can be counted part of our life and consequently haue none but the present time which is very little and as little as a thought vnlesse we could haue a lease of our life as Ezekiah in some soâ—t had of his by Esay wherein he had very ill successe And so finding our time to be none we shall be most bent to labour to attaine to wisedome And here we must vnderstand what manner of wisedome this skill of counting brings vs there is wisedome of health and there is wisedome of sicknesse and this is it which we shall learne And what is that wisedome surely by a continuall thinking that death is nigh and perswading our selues that death is within a minute what no lawe prince parents or punishment could do that death wil easily dispatch By this they that before had no delight in the word if once they take this account that euery day they thinke they drawe their last breath the word will be full of comfort to them And then the meditation of death working aboue the hope of long life the wisedome of sicknesse will be found to be aboue the wisedome of health In this case men will giue counsell that before could take none and this is that wisdome of the point of death nothing can teach vs better We see the effect of this in Ezekias when the talie of his daies was left him we see his meditation which was such as the holy Ghost hath put it in perpetual record we see his behauiour most worthy our meditations Neither is this in Ezekiah onely a well disposed man but euen in the wicked as Baltashashar who seeing the number of his dayes and that hee was found too light begun to quake and his knees did shake presently and so began to bee wise Thus wee see an effect both in the wicked and in the godly of this meditation most necessarie 2 The readiest way to obtaine life is to be content either to liue or die and to commit our selues to the Lord knowing that nothing euer perished which was committed to him Let vs be content with the vse of life which the Lord giueth vs to repent in and account it a great benefite that the Lord graunteth vs a great time of repentance knowing that it is a greater benefit to be a liuing dog than a dead lion for while we liue there is a place for repentance but after death there is none And therefore those that account it not a benefit to liue are vnworthie of life or any benefit therein all these things must serue to teach vs patience and to refraine our murmuring nature whensoeuer by any temptation our flesh is prouoked thereunto 3 As it is a maine point of wisedome to learne to die so there be many vnder rules proceeding from this First it helpeth our procrastinating and putting off of the euil day and our kind of repentance which is euer in purposes and promises neuer in practise performance We see that men in their iourney if they thinke they haue day enough they are slâ—ck enough but if they see they haue but little day so that they begin to nuÌ„ber they ply themselues Wherefore seeing time goeth away when we lay no hold on it yea when most sure hold that can be is laid on we must labour for heauenly wisdome and a compendious rule thereunto is to number our daies There is another thing and it is like the great Dragon in the Reuelation it hath drawen away and deceiued the third part of the world and that is want of wind and fainting of heart in affliction to the remedying whereof it is good to consider that as we suffer daily so we are dying daily that which the world afflicteth is drawing to corruption which shall exempt vs from their tyrannie And here in wee take our mortalitie for an aduantage against them that seeing wee are subiect to so many euils we are also mortall and after death we shall be immortall when nothing shall hurt vs. For as we would not be immortall now being subiect to sinne and misery so we shall then not be mortall when we shall be recompenced with righteousnesse and felicitie Now by considering of this shorte time of mortalitie and of the glorie of our immortalitie wee suffer without fainting we fancy not many daies here which might discourage vs but we thinke our yeere may want moneths our moneth daies our daies houres and so we are encouraged Another thing is this It is sure we loue this life by a rule of follie in trusting to this life that it will be long for our estimation of a thing growes by the continuance of it and therefore if we could be perswaded of the shortnes of this life it would draw vs to the contrary rule of wisedome But wee are all Damas his disciples wee commend things present howbeit it were better to haue Moses our Master who in his time began to number and yet we know that he might haue beene sure that the day of iudgement would not be in his time for that the promised Messiah was not yet come we feare it lesse number nothing so fast vpon whom the day it selfe may as suddenly come as vpon them who tarie for nothing to it but for the fulfilling of the elect the accomplishmeÌ„t of the number of them that shall
though babish things both in life and doctrine become vs being babes yet hauing past our child-hood the Lord looks for more manly ripenesse both in knowledge in holines of life though our perfect age be not consummated before the resurrection As little children whether in teachablenes to good or reformablenes from sinne are either woâ—â—e by a faire word or â—llured by a trifling benefit or awed by a checke or feared by a frowning looke or stiiled by seeing another beaten before them or else quieted by the rod so if we be children either the promises of God must affect vs or the mercies of God must allure vs or his threatnings in his word must awe vs or his angrie countenance must feare vs or his correcting of others must humble vs or else the corrections of God vpon our selues must pull vs downe But as those children are of most liberall ingenuous nature who are rather allured with faire words than driuen to dutie with the rod so they are most gracious which are most broken with the conscience of their vnkindnesse more prouoked by the promises of God then by all the curses thunderings and threatnings of the law but they that are affected with neither degenerate as yet from the affections of children Hypocrisie 1 HEe obserued some who outwardly liued an honest ciuill life yet lying hypocritically in some sinne were constrained in death or before to vtter it to their shame Which kinde of iudgements are most necessarie that God might shewe himselfe to be God and his threatnings to be true that the wicked might lesse reioyce in their exceeding impietie and that Gods children might be raised from their securitie Iudgement 1 IN our most earnest matters wee must be zealous ouer our owne heart and then especiallie examine and call to account our affections because that in such a case there is either some speciall worke of God or else it is some notable worke of the flesh or of Sathan And whereas it is a pedagogie of the soule that in all things we had neede to aske the gouernement of God by his word and spirit for that a man knoweth what hee is but not what he shall be in this or that action When wee cannot gage the depth of our heart wee must impute it to want of prayer and the not trauailing with our heart how to doe the things in wisedome 2 Though all exercises of pure religion purely vsed doe both strengthen iudgement and whet vp affections yet reading hearing and conferring do most strengthen iudgement and in part whet on affections But praying singing and meditation doe mosâ— chiefly whet vp affection but in part strengthen iudgement and vnderstanding 3 Being desired to giue his iudgement of a weighty matter hee answered Syr neither am I able to speake nor you to heare for that wee haue not prayed indeede I may talke and you answere as naturall men but wee are not now prepared to conferre as tâ—e children of God 4 Hee fatherlie exhorted men to labour for increase of iudgment first by reason then by example by reason thus without soundnes of iudgement it is a more difficult trauailing for the childe of God with his owne heart to any fruit Againe not being stayed in iudgement one shall be troubled to commit and afraide to doe many things which indeede he might lawfully and comfortably doe if he had knowledge Thirdly wee shall not without good knowledge satisfie our godlie desire in perswading or dislwading anâ—e for that we cannot doe so assuredly substantially and effectually as wee ought and would doe By example he exhorted men to consider of the Prophet Dauid in his Psâ—lme â—19 hee prayeth for knowledge hauing no one thing oftner then this Teach mee O Lorde thy statutes c. Sound ioy 1 THe more one tasteth of heauenly things the lesse is his ioy in earthly things the more one feeleth earthlie things pleasant the lesse ioy can hee haue in heauenlie Coloss 3. 1. Phil 3. 20. 2 Wee must in reading the iudgements of God obserue this rule If any man will trie conclusions against Gods conclusions hee shall prooue nothing in the ende but himselfe to be a foole And if hee faile in his triall by how much the more he might be admonished by so much the more hee shall be without excuse There are many that feare Psal. 14. 5. where no feare is but there are more which reioyce where no cause of ioy is 3 Some ioy euery man must haue either carnall or spirituall and therfore when Cain had lost his title and interest in heauen hee made himselfe a seate on earth and when hee had lost the harmony of a good conscieÌ„ce his nephew Tubal was faine to inuent Organs that hee might haue some musicke and solace in outward things And 2. Kings 11. when the people could not haue their owne fond delights Salomon causeth Apes Peacockes and such like to bee brought from Ophir for them Men will haue ioy â—t they cannot haue the more solemne melodie by Arte they will haue the common instruments of the Countrey But the reason is because the soule is mouldring and the heart is pâ—rching drie But let these sandie mouldring earthly hearts consider that there is no secure nor true ioy which either time may loose or death dismay or the iudgements of God make afraide It is no sound ioy that either will leaue vs or wee shall be glad to leaue it as an vnprofitable possession 4 Manie had rather part from all fauour of God then loose the grace of some wittie speech which they haue deuised but cursed bee that merriment which respecteth not either dutie to God or loue to our neighbour Knowledge THere are manie who haue a generall knowledge of the Truth but when it comes to particular practise they are hindred with profites pleasures and selfeloue 2 They whose knowledge is in swelling words and painted eloquence of humane wisedome being but a doctrine of the letter in their death they are as if they knew nothing of Christ crucified and whereof comes it that there is so much preaching and so little learning but because men preach and delight to heare plausible nouelties to please the eare rather then the simple power of the Word to pierce the heart they take the bone and refuse the marrow they are content with the shell but want the kernell and not onely the law killeth but also the Gospell that is the letter of the Gospell beeing ministred without the spirite Aske the wounded conscience what comfort it is to heare that Christ dyed for our sinnes Nay aske if this gall not as much as the lawe it selfe so long as it is rather conceiued by reason than receiued by faith 3 He said how after hee knew God hee desired by prayer two things principallie the one that hee might loue the Saints the other that hee might willingly and
but it is the power of Gods presence preparing vs to prayer or some such seruice of God which when we feele if wee fall downe before God in prayer we shall finde an vnspeakable ioy following it but if we cherish it with euill surmises it will leade vs to further inconueniences 77 When we haue greatest cause of ioy for doing some good then it is a good thing most to feare our vnthankfulnes and our selfe-loue and our secure vnkindnes 78 When Sathan cannot get vs to grosse sinnes he will â—ssaile vs with spirituall temptations 79 Nothing in the world will so much feare and shame vs as God in his mercies powred vpon vs which meditation in receiuing graces from God will humble vs from pride in them and keepe vs in feare which be the waies to obtaine new mercies 80 We must beware of smoothering the watch word of our conscience when we are bent to sinne Euery man in his owne conscience is forewarned of sinne though the Lord speake not to him from heauen as he did to Cain 81 As a man being outlawed may take his pleasure for a while but whensoeuer or wheresoeuer he may be taken he must yeeld to that punishment which by verdict is appoynted so the wicked on whom sentence of damnation is already passed may for a while shake off their paines with vaine pleasures but afterward they shall be arrested and carried violently to the place of wofull execution But for the godly which haue the assurance of their inheritance sealed vp in their consciences though they shall be warned in the day of the resurrection to make their open appearance yet as honest men of the countrie shall stand before the Iudge not as fellonious offenders 82 We must first make men by a feeling of sinne to seeke Christ by an holy faith to find Christ and then by newnes of life to dwell with Christ. 83 Balâ—am prayed that he might die the death of the righteous but let vs pray that we may liue the life of the righteous for he liued not the life of the righteous and therefore he could not die the death of the righteous and if we liue the life of the righteous we shall be sure to die the death of the righteous 84 It is a great token of regeneration if we doe not onely sorrow for great sinnes and sigh for small offences but mourne for particular wants of good actions or in good actions for wâ—nt of good affections 85 There is small hope of him which cannot discerne in himselfe the life of the spirit and the life of the flesh and it is to be doubted that he is yet vnregenerate 86 When men being young are too much giuen to carnall pleasures they being old are too much giuen to worldly profit 87 As we haue taken a vaine delight in the vaine course of this life so we must sigh and pray to be delighted spiritually in spirituall things 88 Adam should haue been no worse for his temptation no more than Christ was but that the one yeelded the other did not 89 If the blood of Christ hath washed vs from the guiltines of sinne then the holy Ghost hath purged vs from the filthines of sinne 90 When our sinne hath lesse liking in vs then there is hope that it will decay in vs especially if we sorrow for it when we cannot fully forsake it and labour to forsake it because it is sinne 91 In true mortification we must haue the first motions of sinne and condemne them as accessaries to sinne in conspiring the death of our soules 92 Hypocrisie is seene when sinne lyeth most dead vnder a cloake and most liueth vnder a closet wherewith God is so displeased that when we make no conscience of sinne in close places our priuie sinnes shall breake forth into open places 93 Particular infirmities doe not hinder the preparation of our hearts for the Lord if we haue a true loue of his word as had Iehosaphat 94 Two things are necessarie to espouse vs to Christ the one to vse the pure meanes the other to vse those meanes with a pure heart 95 If we play with our owne affections sinne in the end from sport will spurre vs to confusion For though we be twice or thrice spared yet we must know that the Lord will recompence his long tarrying with wrath 96 Through our corruption we profit more by the doctrine of a man if we thinke he be our enemie than if we thinke him to be our friend for if he be our friend we let it passe as not spoken to vs though the matter neuer so much concerne vs if our enemie if it neuer so little touch vs we thinke it to be spoken against vs. 97 Walking spirits are vndoubtedly not the soules departed but the euill spirits of the ayre 98 It is a great mercie of God to haue a large affection of weldoing when we haue good occasion thereof for God neuer ceaseth in offering occasions but we often cease in hauing affections 99 Obedience is a chaine to tye vp all the creatures of God from our hurt and as a thing to muzzle their mouthes that they cannot bite vs. Againe disobedience breaketh and openeth the mouthes of all things to our destruction 100 If we haue not the fauour of men it is either for the triall of our faith or for want of dutie vnto them that are displeased with vs or because we sought to please them by displeasing of God or because we haue not prayed for them or haue offended God for which he causeth men to be offended with vs. 1 Because we doe not to men the good we should doe God often suffereth them to report of vs the euill they should not 2 Those temptations are most dangerous which haue most holy ends 3 When a man is most merrie he is neerest danger 4 It is the easiest thing in the world to deceiue a good man 5 God hath two hands in the one he holdeth a hammer to breake the proud in peeces and to bray them to powder in the other hand he hath a horne to powre Gods blessings vpon the humble 1. Pet. 5. 5. 6 If a man should be stinted to one meale a weeke he would haue a pined body at the weekes end euen so if our soules be but fed with the word once a weeke they would be as hunger-starued if we could see it 7 You are in earth to follow your calling you are not yet in heauen Adam when he was most holy by creation and free from euery iot of sinne and corruption did walke in his calling appointed of God much more then are we comfortably to follow the Lord his ordinance seeing these outward things did not come in with sinne but were ordained before sinne 8 Whatsoeuer is vpon you
that Christ shall come in his Majestie to pronounce sentence vpon all those that were dead before and vpon them that then shall befound aliue What comfort haue you by this 1. I am comforted in my greatest miserie knowing that CHRIST will come one day and 〈…〉 of all 2. I am sure that hee will giue sentence on my side and take me to glorie with him Why say you I beleeue in God the holie Ghost Because he is God equall with the Father and the Sonne Why call you him â—â—â— Because hee is the Author of all holinesse What fruite haue you by this 1. The holie Ghost doth assure mee that I am the childe of God by making mee to call him Aâ—â—â— Father 2 He assureth me that by the vertue of the death and resurrection of Christ that sinne dieth in mee and I am raised vp to holinesse of life 3. The holy Ghost leadeth me into all truth needfull to Gods glorie my saluation 4. Hee comforteth mee in all my troubles and in death assureth me of a better life in this same bodie and soule What is the meaning of this article I belieue that there is a Catholike Church That God hath a certaine number of his chosen children which hee doth call and gather to himselfe Why say you I belieue that there is a Catholike Church Because that the Church of God cannot be alwayes seene with the eyes of man Why call you the Church Holie Because the Church on the earth though in it selfe it is sinfull yet in Christ the head it is holy and in the life to come shall be brought to perfection of holines Why doe you call it Catholique Because God in all places and of all sorts of men had from the beginning hath now and euer wil haue an holy Church What is the meaning of this article The Communion of Saints The whole Church communicateth with Christ and euery member one with another in the benefites of Christ. What comfort haue you by this article 1. I am comforted because I am iustified by that Faith whereby Adam and Abraham were iustified which is tyed to no time or place and excludeth no person 2. I am comforted because I am made partaker of Christ and all his mercies by Faith and of all the blessings of the Church by loue What belieuest thou in this article I belieue the forgiuenesse of sinnes I belieue that God for Christs sake doth freely forgiue me not onely all my sinnes but also the punishment that I haue deserued by them Why say you I belieue the forgiuenesse of sinnes Because no reason can perswade mee but the holie Ghost onely must worke the assurance of it in my heart What comfort haue you heereby 1. First I am comforted because all the sinnes I haue and daily commit shall neuer be laide to my charge 2. Secondly I am comforted because that the weaknes and wants of all my duties are couered and supplied in Christ. 3. Thirdly I am comforted because God will heare mee praying for others that they may haue Faith to feele the forgiuenes of sinnes What belieuest thou in this article The resurrection of the body vnto life euerlasting I belieue that this bodie after it shall be dissolued into dust shall bee raised vp againe at the last day and my soule shall liue in euerlasting glorie What comfort reape you thereby 1. I am made comfortable and chearefull in well-doing seeing my labour shall not be in vaine 2. I am made to despise the pleasures and glory of this world and with patience to suffer all troubles that are laide vpon me in this present life 3. It comforteth me ouer the death of my dearest friends and maketh mee carefull in death knowing that I shall haue a part in the resurrection of the iust What fruite haue you when you belieue all these Articles All doe come to this ende that being iustified by faith I am righteous in Christ before God What be the seuerall fruites 1. First I am at peace with God although in my selfe for my outward sinnes which I daily commit and my inward corruption which remaineth I am daily accused 2. I get strength to fight against my outward sinnes to subdue my inward corruption to doe outward good workes and to delight in the law of God in the inward man 3. I haue a right to all Gods creatures so that the vse and want of them shall turne to the furtherance of my saluation 4. I am assured of the glorification of my soule and bodie in the heauens because I am made an heire of euerlasting life Why is this giuen wholly and onely vnto Faith Not because Faith doth deserue it but because the merits of Christ can be laid holde on and applyed to my selfe by none other meanes but by Faith alone Cannot our good workes in some part iustifie vs before God No for the righteousnes which is able to stand in the iudgement of God must be perfect in all respects Are not our good workes perfect No for in many things wee sinne all and againe the best workes we doe are defiled with sinne and therefore can deserue nothing at the hands of God Why then doth God promise a reward vnto them The reward that God doth promise it is not for the desert of workes but of his owne grace and mercie Will not this doctrine make men carelesse of well doing No for they that be ingraffted into Christ must needes bring forth good workes Why is it needfull that they should doe good workes 1. First that wee may by them shew our selues thankfull vnto God for all his benefites 2. That we may be assured of our Faith and election by good works 3. That by our good workes wee may edifie others How maiest thou edifie others 1. First by encouraging and strengthening those that are good 2. Secondly by winning those that are not come vnto God 3. And then by stopping the mouthes of the wicked 4. The fourth ariseth of the former and that is the glorie of GOD which is aduanced by them Are good workes so needfull that without them wee cannot be saued Yea for although good workes doe not worke our saluation in any part yet because they that are iustified are also sanctified they that doe no good workes declare that they neither are iustified nor sanctified and therefore cannot be saued Then they must much more be condemned which commit sinne and lye in it Yea for such are not onely pronounced to bee accursed by the Law but also the Gospell hath denounced that they shall not inherite the kingdome of heauen Can euery one doe good workes None can doe good workrs but they that are borne againe How can they that are thus borne againe doe good workes They that are thus borne againe and carrie in them the Image of God haue repentance wrought in them from whence good workes doe proceede What is Repentance Repentance is a turning of
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
also too short and missed of the marke when because besides the sense of sinne pardoned by the death of Christ they felt not also the vertue of his passion crucifying sinne in them but saw that with the remission of sinne was not ioyned the mortification of sin they feared that there was no forgiuenesse for them but stil languishing with sorrow they thought themselues to stand charged with their former guiltines Yea and which is more for that such men haue not truely been instructed nor surely haue been grounded in the doctrine of Christs death and resurrection that is for that they saw not as well power flowing from his death to slay sinne in them as vertue to pardon sinne in them for that they felt not as well strength to sanctification streaming from the rising againe of Christ as they were perswaded of iustification righteousnesse therein they haue lien still bleeding at the heart in such sort as the wound of griefe could hardly or neuer be stayed and stanched Wherefore let vs strengthen our weake soules with this sixe-fold corde of consolation against these bitter assaults Let vs first labour to know sinne then to sorrow for sinne after to feele our sinnes in Christ forgiuen further to looke for power to crucifie the same then to lay hold on iustification by his resurrection and lastly hope for strength to proceed from thence to further vs in sanctification and holines of life euen vnto the end And thus much briefly for the second thing which we matched in company with the examination of sinne euen the triall of faith both which rightly vsed shall in some measure sauegard vs from the trouble of an afflicted minde Now let vs hasten to the third part of our diuision to shew how Gods children being fallen into this wound of spirit may be helped out of it which God willing we will also performe after we haue answered a necessarie obiection which in the former part might seeme to incounter against vs. There is no man but will graunt that Dauid Iob and others of the Saints of God had a sight of their sinnes a sorrow for their sinnes and a taste of the remission of their sinnes how then commeth it to passe that these men were so troubled in minde To this I answere that their trouble so befell them either for failing in some of these former things or else they were rather afflicted for triall of their faith than for punishing of sinne in them And therefore be it alwaies prouided that we thinke not euery conflict of conscience continually and chiefly to be for the pursuing of our sinnes but sometimes and principally that it commeth for the triall of our faith and yet secondarily or lesse principally for the scourging of sinne as we may see in Iob. Whereupon let all men be admonished when they see good men thus humbled throwne downe in minde to lay their hands on their mouthes from saying Surely these men are but hypocrites doubtlesse these men be great sinners the Lord hath found out their hypocrisie For good reason there is that such silence should be vsed for that the Lord may as well make triall of their faith as take punishment on their sinnes For if such affliction should alwaies and chiefly be sent for sinne then it should follow that all others as they exceeded them in sinne should also exceed them in the punishment of sinne But now comming to the saluing of this sore I shall seeme very strange in my cure and so much the more be wondred at by how much in manner of proceeding I differ from the most sort of men herein I am not ignorant that many visiting afflicted consciences cry still Oh comfort them oh speake ioyfull things vnto them Yea there be some and those of the most learned who in such cases are full of these and such like speeches Why are you so heauie my brother why are you so cast downe my sister Be of good cheere take it not so grieuously What is there that you should feare God is mercifull Christ is a Sauiour These be speeches of loue indeed but they often doe the poore soules as much good herein as if they should powre cold water into their bosomes when as without further searching of their sores they may as well minister a maladie as a medicine For as nutritiue and cordiall medicines are not good for euery sicke person especially when the body needeth rather a strong purgation than a matter restoratiue and as incarnatiue medicines may for the time allay the paine of the patient but after the griefe becoÌ„meth more grieuous so the comfortable applying of Gods promises are not so profitable for euery one that is humbled especially when their soules are rather further to be cast downe than as yet to be raised vp so those sâ—gred consolations may for a while ouer-heale the conscience and abate some present griefe but so as afterwards the smart may be the sorer and the griefe may grow the greater hereof insueth this effect that comfort seemeth to cure for a while but for want of wisedome in the right discerning of the cause men minister one medicine for another and so for want of skill the latter fit grindeth them sorer than the former Some there be who without all precept and practise will be their owne Physitions and these so soone as the fit commeth vpon them thinke it the best to chastise and to chase away their sorrow by drinking at tauernes by minstrelsie in merie companie by purging melancholie in taking Physicke all which may seeme to weare away the paine for a while but yet after it biteth more deeply when the burning feuer of their spirits shaketh them with a second recourse and for that before they were not truely searched purged â—eared and launced it commeth to passe that the second relapse is more dangerous than the first impression To come to our purpose we must know that all griefes are either confused or distinct and sure it is that the minde is appalled either for some cause knowne to vs as certaine oâ— for some thing vnknowne to vs and vncertaine To them which are troubled with such blinde griefes whereof they can see no reason as often it happeneth to Gods children in secret prouidence who either neuer knew God or else had but a generall knowledge of him I answere that as I denie not Physicke to be ministred if it in part proceed from a naturall cause so I require the word especially to shew the principall and originall cause to begin in the soule And this I doe the rather because I would haue wisedome both in considering the state of the body if neede so require in looking chiefly to the soule which so few thinke of If a man troubled in coÌ„science come to a Minister it may be he will looke all to the soule and nothing to the body if he come to a Physition
sinne then to sustaine the sores of our bodie Sure it is that if we haue suffered our hearts to be harrowed with the rake of Gods iudgements as occasion from the Lord hath been giuen that we are become soft and well exercised in the feare of God we shall come to the feeling of our sinnes the sense whereof if it bring as it were a sicknesse to the body and a corsey to the soule it is an vndoubted earnest of our regeneration and happy are we if we finde our selues so diseased and troubled with our sinnes True it is that we can hardly being in the skirmish and agonie make any difference betweene the motions to any euill and the consent vnto the same for oftentimes euil motions do so possesse the soules of Gods children sincking downe so deeply in them that though they weepe pray and meditate which be the last meanes remedies to ease and cure them though they feele them with irkesomenesse and loathsomenesse as we feele sicknesse in our bodies yet those motions will be continually in them without diminishing the delight onely excepted Wherefore for our comfort herein we are not to martyr our selues with disquietnes of minde because we are so pestered and thronged with wicked motions and assaults but rather let vs quiet our selues and not suffer our selues to be hindered with sicknesse either of body or minde by meanes whereof we should become more vnprofitable to our selues the whole Church of God For the godly shall not be so freed from sinne but that they shall be assaulted with euill motions suspicions delusions vaine fantasies and imaginations the body of sinne shall neuer be from vs so long as we liue For the scum thereof is almost continually boyling and wallopping in vs foming out such filthly froth stinking sauor into our minds that it is not onely detestable to the minde regenerate and renewed by the spirit of God but also it would make abashed the very naturall man to looke into so loathsome a stie of sinne and sinkehole of iniquitie Yea it maketh vs often to quaile and if it were possible it would corrupt the very part regenerate For mightie is the power and raging is the strength of sinne Neither for all this must we cease to sorrow for our sinnes nor despaire on the other side although our sorrow be but small For if we be sorrowful for the hardnes of our hearts if we can be grieued for that we are no more grieued for our sinnes if we can but sigh grone because we feele our iniquities it is so much a greater comfort vnto vs as it is a greater testimonie that our hearts are not altogether hardened so that if we feele sorrow indeed although we weepe not yet we may gather comfort considering that this sorrow is for sinne with a loue and hunger after righteousnes yea if our assaults be distrust pride arrogancie ambition enuie concupiscence as hote as the fire in the furnace all our daies and though Sathan laieth out oyle in great measure and out of measure that it is the wonderfull mercy of the Lord that we stand and though our prayers be dull and full of wearâ—somnesse if the striuing and straining of our selues to goodnesse be so hard that we know not whether we striue for feare of punishment or for loue of so good a Father yet if we feele this in our selues that we would faine loue the Lord and be better and being wearied and tyred with our sinnes long gladly to enioy the peace of righteousnes and desire to please God in a simple obedience of faith then let vs comfort our selues there is no time too late to repent in For he commeth quickly to Christ although in the houre of death that commeth willingly and in a desire of a better life howsoeuer sinne and Sathan at that time would especially perswade him For as the huÌ„ming Bee hauing lost her stâ—â—g in another doth still notwithstanding make a fearefull and grieuous noyse by her often buzzing about vs but is nothing able to hurt vs so sinne death hauing lost their stings in Christ Iesus doe not cease at all euen in the height of the parching heate of our coÌ„sciences to make a murmuring and with furious stormes of temptations to terrifie vs and our consciences albeit they neuer sting vs. Wherefore if Sathan charge our consciences with sinne if we can feele the things a little before mentioned in our consciences let vs bid him not tell vs what we haue been but what we would be For such we are by imputation as we be in affection and he is now no sinner who for the loue he beareth to righteousnesse would be no sinner Such as we be in desire and purpose such we be in reckoning and account with God who giueth that true desire and holy purpose to none but to his children whom he iustifieth Neither vndoubtedly can the guiltines of sin breake the peace of our coÌ„science seeing it is the worke of another who hath commended vs as righteous before God and saued vs. It must indeed be confessed that our owne workes will doe nothing in the matter of iustification which from Christ and in Christ is freely giuen vnto vs it must be graunted that in our selues we are weaker than that we can resist the least sinne so farre off is it that we can encounter with the law sin death hell and Sathan and yet in Christ we are more than conquerors ouer them all When the law accuseth thee because thou hast not obserued it send it to Christ and say there is a man that hath fulfilled the law to him I cleaue he hath fulfilled it for me and hath giuen the fulfilling of it vnto me I haue nothing to do with thee I haue another law which striketh thee downe euen the law of libertie which through Christ hath set me free For my conscience which henceforth serueth the law of grace is a glorious Prince to triumph ouer thee If sinne come and would haue thee by the throte send it to Christ and say as much as thou mayst doe against him so much right thou shalt haue against me For I am in him and he in me wherefore O sin I am righteous through my Christ which is become sin to free me which haue been a condemned sinner If death creepe vpon thee and attempt to deuoure thee say vnto it Christ hath ouercome thee and opened vnto me the gates of euerlasting life thou wouldest haue killed him with the sting of sin but the same being of no force thy purpose O death hath failed and he being my life is become thy death If Sathan summon thee to answere for thy debts send him also to Christ and say that the wife is not suable but the husband enter thine action against Christ mine husband and he will make thee sufficient answere who then shall condemne vs or what iudge shall daunt vs sith God
man so no man knoweth the meaning of the Lord in his word except God giue him his spirit to declare it vnto him And if we must pray when we come to our meate and drinke that God may giue nourishment to vs by them then how much more must we pray God to nourish vs by his word for else we cannot profit thereby And as no man dare touch meate and drinke before he pray and we haue no title to it before it be sanctified to vs by prayer how impudent are they that dare touch Gods booke without prayer or thinke that otherwise they haue title vnto it Paul may plant and Apollo may water but God giueth the encrease so if any be senselesse still and yet haue heard long it is because God hath not reuealed his wil vnto them Men may be diligent yet they shall erre if God giue not his spirit and though they meditate and conferre yet they shall be punished for giuing libertie to their rouing braine and to their tongue except they pray for Gods spirit Many rest in knowledge and want faith because they want prayer and wee rest in knowledge and neuer practise because wee pray not to God to write his law in our hearts by his spirit that now not wee but he may worke in vs. They that take any thing in hand without prayer howsoeuer they say they abhorre Poperie yet they practise it because they take vpon them to haue some power in themselues For thanksgiuing if we be bound to praise God wheÌ„ he hath fed our bodies how much more when he hath fed our soules And shall God be iustly offended with vs if we thanke him not for our refreshing with meates sleepe c and shall wee not tremble for feare of reuenge if we haue not praised God for any light or any good motion that he hath put into vs For want hereof â—fter some lightning followeth some darkenes and after much feeling commeth deadnes and by this meanes Satan goeth about to take all Gods graces from vs. Dauid saith Blessed art thou Lord O teach me thy statutes This sheweth that wee must euer praise God before we come to reade Many are feruent in asking but cold in giuing thankes And if we would giue thankes to God it would much ease vs in asking and God would not punish vs in taking his graces from vs. FINIS A TREATISE OF THE RESVRRECTION Psalm 16. 10. For thou wilt not leaue my soule in the graue neither wilt thou suffer thine holy one to see corruption Philip. 3. 20. Our conuersation is in heauen from whence also we looke for the Sauiour euen the Lord Iesus Christ. Vers. 21. Who shall change our vile bodies that it may bee fashioned like vnto his glorious bodie according to the working whereby hee is able euen to subdue all things vnto himselfe ARe wee perswaded with the Prophet of God Psalm 16. that wee shall bee raised and freed from corruption that our death is a sleepe our graue as a bedde and that that God that raiseth the Sunne daily out of his denne will drawe vs also out of the earth then haue we true faith which vndoubtedly wee shall finde more strong if long before death come wee would exercise our selues with the meditations of death Many wee see by deferring all vnto the last ende die heathenishly many who would seeme to haue more heroicall spirits desire vnnaturally to dye not that they are surcharged with the burthen of their rebellion and corruption but because as beasts they neither can reioyce in things in heauen nor feare the paines in hell These are more drowsie and senselesse beasts than those who are more loth to depart in whom appeareth more nature and some conscience but the other degenerating from nature are a farre more monstrous and daungerous kinde of people Howbeit the common sort of people commend this kinde of death they say thus he departed as meekely as a lambe he went out of the world as a bird goeth out of the shell he died very quietly neuer speaking a word nay they might say more truly he died beastlike he gaue no token of repentance in acknowledging his sinnes he shewed no fruite of faith how he was saued in Christ he gaue no testimonie of his hope in witnessing a ioyfull resurrection and chaunging to a better life Thus wee see how readie wee are to extreames either fearing death too much or fearing it too little Well if wee will be rid of that feare in excesse behold here is a remedie My flesh doth rest in hope for thou wilt not leaue my soule in graue But there are othersome who can yeeld quietly to death also what is their reason what is their faith forsooth they say they must pay that willingly which is due of necessitie and seeing they owe God a death they had as lieue die at first as at last when the debt is payed it can bee no more required It is farre otherwise with the children of God who of all others haue the greatest preferment by death yet hauing tasted of the land of the liuing euen in this life cannot satisfie themselues in the multitude of many dayes with the sweete sâ—ppe thereof vntill their measure be brimme full Then they dying in the ripenes of yeeres and in the fulnesse of dayes are gathered in their due time into the Lord his barne as a ricke of corne Then they hauing fought a good battaile runne their full race and kept a true faith can with ioy in Christ looke for the crowne of glorie which is prepared for them To this wholesome meditation and fore-thinking of death the daily mortalitie and dropping away of others ought to stirre vs vp For wee see many round about vs of the same complexions of the same age that we are of breathing of the same aire vsing the same diet which wee doe who goe before vs and are gleaned from those miserable calamities which our long contempt of the word hath threatned to fall vpon vs. Let vs labour then to lay vp our flesh in hope that our departure from hence may be as the sailing ouer the Seas as the trauailing of a woman as a deliuerie out of prison and a returning from exile Certainly a man is neuer more tried to be a Christian than in contemning death for Heretikes concerning other things may haue as great gifts as other professors but in death they will bewray their hypocrisie either in murmuring as dogs or in vnsensiblenes as blockes But in Christians there appeareth such an heroicall alacritie tempered with so gratious humilitie that they desire not to liue but to keepe a good conscience they refuse not to die for nothing but for hope of a more happie inheritance It may be that others as we said may shew some cheerefull countenance to die but it either proceedeth of some phrensie vnaduisedly or of rashnesse especially or of numnesse carelesly Neither would I haue any
touching the forgiuenesse of our sinnes and euerlasting life for if we can once be persuaded that Christ is ours wee shall not greatly doubt but that with Christ we shall haue all things needfull for vs. Let vs receiue this benefit though it come alone vea though it bring troubles with itâ— and then for outward things we shall possesse our soules with patience For saith this reuerend man we haue â—o true feeling of the forgiuenes of our sinnes if we cannot when we feele it be therewith contented and readie to forgoe all other things 3. To looke well to our sanctification and regeneration for if the Lord grant vs to be the glorious temples of his most holy spirit wherein his graces may shine he will not deny vs the base things of this life or if he doe we shall haue a good supplie of better things 4. To be well assured of our glorious resurrection for it is far greater to raise vs being consumed to dust than to preserue vs being aliue 5. Faith in Gods prouidence if hee made all things of nothing much more easily can hee preserue things made if hee cares for the beasts much more for mâ—n if for wicked men much more for his children if for his children when they sought him not much more when they seeke him with all their hearts and desire to serue him in holines true righteousnes 6. Lastly learne by examples that it is Gods blessing in the meanes and not the meanes without it which preserue vs. The Fathers before the flood fed on hearbes without flesh or fish and yet liued 700 800 900. yeeres The Israelites liued 40. yeeres without change of garments or any earthly and ordinarie prouision Moses and Elias liued 40. daies without meate These examples teach vs if we haue the meanes not to trust in them if we want them not to distrust in God And thus farre the summe of the second Sermon III. The third is of zeale which teacheth first how God commaundeth and commendeth zeale secondly how he rewards it The rules to know the true zeale of God are these 1. True zeale begins in our selues so proceeds to others and gaine returnes from other men ends in our selues Abraham Iob Moses c. first sinite themselues euer be more zealous against themselues than against other men for by the sense and feeling of our owne sores we be taught to deale more mildly and meekely with the sores of other men 2. True zeale is as willing to be admonished as it is carefull to admonish and that not onely of superiours where we must yeeld of necessitie but also of equals yea of inferiours whom we may seeme to contemne 3. True Zeale is not to bee hot by fits and colde in the ende 4. A very speciall marke of true zeale is this To be comforted in the publike prosperitie of the Church when priuate crosses may make vs â—ad and contrarily to mourne and lament for our brethren when priuate prosperitie might cheere our hearts 5. True zeale saith he will not spare sinne in kindred for that he loueth most naturally that hath learned to loue most spiritually and he loueth most truly that cannot abide sinne in the partie beloued without some wise and discrecte admonition 6. True zeale feareth not the force of the mightie neither is it dismayed at the lookes of the proud 7 True zeale is seene in their cause who can neuer recompence vs againe 8. The last rule of zeale is this to bee humbled in our selues for those sinnes which wee espie or censure in other men and specially such sinnes as wee espie in them which are committed to our charge for that the holy Ghost in his word accounteth their sinnes our sinnes And thus farre the third Sermon IIII. The fourth Sermon is of a good name And here he teacheth vs 1. How deare and precious a thing a good name is 2. Next what singular gainfull fruits and effects it carieth with it how God good meÌ„ are delighted with vs if we haue it 3. How careful we ought to be not to hurt our neighbour in his good name because it is an inestimable treasure which being lâ—st is most hardly recouered 4. With what care conscieÌ„ce we should seeke to find it hauing found it with all endeuour industrie to preserue it 5. He teacheth how a good name good report being good things must proceede from good causes as of vertue godlinesse and good religion 6. He noteth how the world accounteth of Gods children as of monsters if they haue but one sâ—ip and highly esteemes of a worldling for one externall gift of minde or bodie though sinnes swarme in him 7. He teacheth that if we will auoide an euill name we must first auoide all euill surmises and deuises against other men next we must haue a godly iealousie ouer our own waies that they may not breede in men any suspition of euill 8. Lastly men must be plentifull in all good workes all which must be done first with a simple and sincere affectâ—â—nâ— â—â—xt with in â—â—â—â—â—â— and diâ—erâ—tion And thus farre of a good name V. The siâ—t Sermon is of humilitie The contents of it briefly are these 1. Whereâ—ore the Lord humbleth his children before they be crowned 2. How pride rots and marres all good gifts in vs. 3. How dangerous and â—urâ—fâ—â—â— prosperitie is to many 4. How to accept good meanes in time when God calleth vs to repentance 5. How dangerous spirituall pride is to Gods children 6. How feare must increase as Gods gifts increast in vs 7. How euill thoughts doe exercise Gods best children and by what messengeâ— God awaketh them And this is the short summe of the fift Sermon VI. The sixth serues well for Christian parents for the good education of children 1. Hee warneth them that they lament not so much for their children if they bee dismembred or prooue idiots as if they prooue grosse sinners so become worse than idiots For such assuredly without repentance dishonour God greatly in this life caÌ„not escape euerlasting perdition after death but of poore idiots there is mâ—re hope 2. Next he teacheth Parents that when they finde foule sins in their children wisely to consider what causes breed them whether they be not theÌ„selues disobedient to their heauenly father hand haue been to their naturall parents and yet not repented of their sinnes 3. Lastly with what wisedome and affection we must correct our children euer mindfull how that we punish our owne sinnes in them And thus much of the sixth Sermon VII The seuenth and last Sermon teacheth vs 1. That sorrow for sinne is the first step to godlines for saith he it is impossible to hunger after Christ without it 2. That the word of God must effect that sorrow in vs by piercing our hearts and teaching vs that wee haue to doe with God and not with men and this will wound vs with a liuely feeling
many haue laboured much spoken abundantly and trauailed in great eloquence and yet haue neither gained glorie to God nor affoorded fruit to the hearers Hereupon it is that some that haue been as full as the vessell that hath no vent haue become as barren as the flint-stone is of water because they haue sought glorie but not by humilitie they haue shunned destruction but not left their pride Contrariwise we shall obserue how many speaking in the singlenes of their heart and humilitie of their spirit haue wonne many soules to the rich inlarging of Gods honour and kingdome Many vsing few words with a pitifull and sellow feeling affection haue comforted afflicted consciences instructed ignorant soules throwne downe proud spirits confounded hautie hearts profited abundantly them with whom they were to deale Many being lowly in their owne eyes haue not so much gloried in noâ— receiued glorie for their great gifts which God hath bestowed vpon them as they were comforted in their owne consciences with a rich testimonie of the sanctifying spirit who wrought in them some carefull vsage of the gifts receiued to his glorie that gaue them The Lord refuseth the seruice of wicked men he will not vse a proud spirit in his worke and therefore if we shall see that God doth not blesse our labours let vs suspect our selues to lie in some sinne let vs feare our owne hearts that they be not humbled before the Lord. And here it is good that we should be forewarned what lowlinesse it is the Lord requireth of vs least wee deceiue our owne soules in a false and phantasticall humilitie Wherefore as all men will grant humilitie to be voide of murmuring and grudging so we affirme that that is not a minde rightly humbled vnder the hand of God which is still perplexed and affrighted with immoderate feare of the daunger of some euill to come For as we condemne that hellish securitie which is voide of all feare so wee mislike that abiect minde which is oppressed with too much feare stil breathing out of such trembling voyces Oh what shall become of mee I am afraide that some euill will befall mee I shall neuer be able to beare it I had rather dye then feele it WheÌ„ we thus distrusting the Lord begin to teach him what he shall giue to vs or what he shall take from vs we are in the hie way to meete with the euill wee feared and nothing in the world will sooner bring the danger vpon vs. We therefore commend and affirme that to be true humilitie which as it repineth not grudgingly against the Lord so it shrinketh not too distrustfully before the Lord but as on the one side wee are readie to be thankefull if it bee the good will of the Lord to deliuer vs so on the other side wee are willing to laie our head to the blocke and offer our bodie to the striker if the Lord in wisedome should make triall of vs. This will teach vs to possesse our soules in meekenesse and patience this will strengthen vs to say boldly Lord if thou send this deliuerance thy name be praised if thou shalt further trie me Lord thy holy will be blessed Lord here I am spare mee if thou wilt trie me if thou pleasest This humilitie was in Abraham Isaac Moses Dauid Daniel Azariah Sidrach Abednâ—go and others of the Saints and seruants of God Abraham when hee was most readie to offer vp his sonne euen then the Lord gaue him his sonne againe Dauid when he was prepared to surrender both life and liuing to the Lord obtained both life and kingdome for longer time At what time Ezekiah had resigned himselfe to dye at the will of the Lord the Lord gaue him his health againe and made him as it were a lease of his life for fifteene yeeres to come And surely there is no readier way to obtaine life than to offer our selues vnto death no better meane to auoide sicknes pouertie reproach or banishment than to haue our wils wholy resigned to Gods will as willing to beare the crosse as to be freed from it For as the more we striue against the will of God the lesse we preuaile so the sooner wee yeelde wee shall the sooner bee deliuered And yet I meane not that yeelding which the Lord by his threatnings or iudgements as by strong hand getteth of vs which is no voluntarie submission but a violent subiection and constraineth vs rather than allureth vs to obey the will of the Lord but I meane that willing humbling of our selues before the face of God which commeth from an hart bleeding at the conscience of his owne vnworthinesse and bruised with the sense of the Lords vndeserued goodnesse and that more kindly than if it were threatned with al the iudgements of the wicked and were braied and broken with all the plagues of hell The other extremitie which agreeth not with true humilitie is blockish senselesnesse and that dead and diuelish apoplexie of the minde which runneth without all foresight as neither caring for good nor bad sweete nor sowre heauen nor hell They that labour of this disease thinke it an high point of humilitie to say I am at a point let God doe what he will I care not if he saue me so it is if I be damned what remedie let men iniurie me as they will come what come will I passe not And these kind of men as past all feeling and now more brutish and blockish than any bruite beast in their life neither tremble at Gods iudgements nor reioyce in his promises in death they feare not hell they desire not heauen they are not grieued if they be damned they are not comforted to heare they shal be saued they confesse not their sinnes they professe not their faith they shew not their hope they liue like stockes and die like blockes And yet the ignorant people will still commend such fearefull deaths saying he departed as meekely as a lambe hee went away as a bird in a shell when they might as well say but for their fetherbed and their pillow hee died like a beast and perished like an oxe in a ditch But to come to the vse and fruit which we may gather out of this doctrine First let vs consider that if we be come to haue such a brawned and thicke skinne ouer our consciences as neither by publike preaching nor priuate reading as neither by the Law nor by the Gospell as neither with threatnings nor promises as neither by praying nor meditating wee can finde neither matter of comfort nor humbling wee are so farre from humilitie that we are as men rather dead than humbled and our case is most fearefull For in this Stoicall apathie and want of feeling wee feare nothing fearing nothing wee are easie to be deceiued being easie to be deceiued wee may soone be hardned and so by securitie being depriued of all heedfulnes we are snared of the tempter ere we
exhortatios of the Gospell commands that which Christ is readie to giue vs and it chargeth vs not so much to do it but to beleeue that Christ by his blessed spirit will worke euery good thing in vs. For the Gospell being the Ministerie of â—â—fe giueth life and strength from aboue when we are dead weake The not discerning of this difference makes many good precepts fall to the ground The lawe indeede reueales sinne but the Gospell cures sinne the law woundeth and so must it do but the Gospell healeth vs which the law can neuer doe Hitherto wee haue heard thus much first wee must prouide that wee fight in Gods harnesse not with Satans weapons whether they be wit reason policie education or such like We fight against a Prince and principalitie who wants not wit knowledge ciuill gifts or any such things which things haue beene geuen euen vnto the heathen for they were wise and learned men yet many of them lay in great sinnes in idolatry some fearefully ended their liues Let not Christians then say haue I not wit reason and education beseeming a man Well so did the Philosophers and Poets and yet behold their fruits behold their ends but let vs deny reason and withstand wit for it will surely faâ—le in the houre of death and in the houre of temptation No gift of nature no gift of bringing vp can withstand Satan or sinne vnlesse from heauen God change vs Neither is this the sinne only of the vnregenerate but in the regenerate who still sliding to reason or ouerweying of God his power are foiled and therefore we see many ouercome who purpose to withstand yet striuing in their owne wisedome they are spoyled be their purpose neuer so great Many will say why this is a monstrous temptation I will neuer yeelde to this yet they fall This we shall see both in temptations and accusations when â—â—en striue and dispute with reason with so subtill a sophister so the more they striue the more they are intangled for they want strength to fight with the strong man who will not be subdued vnlesse we put on the armour of the stronger man which is Christ Iesus which armour is afterward set downe Neither is it enough to haue a peece of harnesse but we must haue all the whole armour for what is it to couer the head if the breast be bare what if the armes be armed when the back is vnharnesseâ— we cannot auoid the darts which come against euery place So we must not haue one grace and want another for then Satan comes in the open place who obserues whether we want a head-peece â— gauntlet a brest plate or whatsoeuer wherefore we must thinke that Satan as a politique souldier lookes not so much to the armed part as to the naked part If he seeth vs afraid of him theâ—â— will he tempt vs to dispaire if we will not be pearced with vncleannes then he will shake 〈…〉 s with couetousnes If he sees vs pettish and vnarmed with loue then Satan wil tempt v 〈…〉 o anger Alas it is our weake nature to reserue one sinne or other it giues Satan aduantage we â—e Heroaâ—an courtiers and Christians we are halfe perswaded with Agrippa to be ChristiaÌ„s but we must throughly be harnessed least as a dead flye corrupteth much good oyn 〈…〉 h one sinne we defile many graces Euery one hath his familiar sinne which 〈…〉 ur to espie as an aduersarie and to fight against as an enemie whether it bee pl 〈…〉 r couetousnes or such like Whereas then thou seest some graces yet be hu 〈…〉 hose which especially are wanting to thee and wherein thou art most vnarmed then pray labour for more helpe by grace in Christ Iesus But what if we haue good armour and all armour yet without vse of it we may be strangled in our armour What if wee 〈…〉 good graces and all graces yet without experience and vse of them our soules may 〈…〉 urthered in the midst of them Many may come to the assemblies and heare ye 〈…〉 ey either faile in knowledge or in practise of it And sure such is a man as he is in temptation What is it to haue many precepts against anger yet be ouercome of anger What is it to haue rules against couetousnes to see the issue of it yet to be a couetous man Let vs know that it is one thing to learne to fight against Satan and another to fight against men In materiall coÌ„flicts there is some time of truce but with Satan there is no truce with vs but for his aduantage for him we must be armed as well in the night as in the day in outward battels winters make warre to cease we haue no quietnes neither in summer nor in winter That yee may bee able to withstand The Apostle describes our enemies If wee had to deale but with our selues or with men like to our selues or with the world wee had neede of God his power but seeing beside all these wee are to deale with all the hellish armie much more we neede this we are not only to fight against the flesh and the world but against the diuels neither must we thinke that Paul denieth in this place that wee should fight with our owne corruption but he sheweth we fight not only with ourselues and with the world but with Satan too and so that we neede more armour By two things hee describes our enemies by their might and subtiltie For their might he cals them principalities and powers This title is giuen to the diuels Rom. 8. Colloss 1. Indeede these names are giueÌ„ to the good Angels as Ephes. 1. Hebr. 1. so that looke what titles are giueÌ„ to the good Angels are giuen to the wicked spirits which except sanctification are equall in gifts to the good Angels for though these spirits haue lost their goodnes yet haue they not lost their strength and wisedome They be worldly gouernours God be blessed their gouernment reacheth not to heauen but to the world yea of the darknes of the world Thus he distinguisheth of the world as it is by creation and so God is the prince of it and as it is now by corruption and so the Diuell is the god of the world This teacheth vs wheÌ„ Satan shall preuaile euen ouer men liuing in ignorance and vngodlines The world was made good by creation but degenerated to euill by corruption Well we see the diuell is called the prince of the world and he saith of himselfe that all is his It is not so by creation but be the righteous iudgement of God all is in his hands to punish our sins or try our faith It followes to speake of his subtiltie in these words Against ambushments c. Euen as ambushments are vsed priuily to vndermine the enemy so by wiles Satan goeth about to trap vs. But this is larger said against spirituall wickednesses If one could see the enemie he might be
tune sometime in Herods tune sometime in the Pharisies tune and sometime in the Disciples tune in all which the diuell bereaued them of the pure vse and due consideration of Christ crucified And yet some of these would hate a Iew some would spit at a Iew some would weepe to heare the name of Christ and would pitie his death I am the longer in these things to make the iudgements of God in them profitable instructions to vs by prouoking men to thankfulnes for their deliuerance if in truth they be deliuered that is if they be not now as prophane as euer they were superstitious not forsaking but changing the sinne As for the erroneous heretiques not to speake of all let vs adde somewhat of the most pestilent family of loue who shoote as much too short at this pricke as the other shoote too farre For in speaking of the birth death and resurrection of Christ these men as fooles flying one extremitie runne post-hast into the contrary extremitie and therefore these wretches imagining to themselues a spirituall Christ are as much to be maliced as the Papists are to be pittied For after Poperie yet some cause was giuen of reioycing in that the truth of the historie was left vnto vs but these fellowes vnder a colour of not being ceremoniall but altogether desiring to be spirituall take away all from vs and yet most deceitfully will seeme to graunt all If ye demaund any thing of Christ his birth they will graunt it if ye aske whether he was borne of the seed of Dauid and of the Virgin Mary they will confesse it but as vnderstanding it after this allegorie for that Mary as they say signifieth doctrine Dauid the beloued seruice so that this is their iudgement of Christ his birth that he was borne of the doctrine of the seruice of loue In like manner they will graunt the resurrection of Christ his death and his buriall but in this sense that Christ suffereth in our suffocated nature and is crucified when sinne dieth in vs and when they suffer for the doctrine of loue and that after they haue suffered and begin to be illuminated then Christ riseth againe in them and lastly when the light of nature getteth some clearer light of iudgement then Christ is readie to come to iudgement Thus a number hauing refused the Antichristian Pope are fallen into the hands of Antichristian Atheists and hauing eschued the dregs of poperie they haue wallowed most filthily in the mire of here sie And thus much of the professed enemies Now of the not hearted friends whereof the one sort is not well aduised the other are not very faithfull friends The vnaduised friends vnder a pretence of knowing nothing but Christ condemne all humane learning arts and sciences all manuall professions and these men though as yet they are not plunged in heresie yet without the speciall grace of God preuenting them are in the high way as readie to be trained vp to heresie and thus being ouer wise and ouer iust they cannot in truth reioyce in the crosse of Christ. The vnfaithfull friends being both protestants and professors though they be no plaine atheists but giue some countenance to the Gospell do neither chiefely reioyce in Christ nor truly sorrow for their sinnes which notwithstanding are so great as neither the vertue of Christ his death nor the power of his resurrection appeareth in their liues or in their deaths and these men be either by degrees tending to prophane atheisme or they are brought vp to be superstitious Papists and grosse heretiques Contrary to all these professed enemies and not heartie friends are they who so truly meditate on Christ his birth death and resurrection as they chiefely mourning for their sinnes thinke this the greatest knowledge to know Christ crucified and count this their highest ioy to reioyce in the crosse of Christ by which knowledge not of any spirituall and imagined Christ by which ioy not in ceremonie or superstition they labour to crucifie the world not to forsake or vtterly to neglect the necessarie things of this life they endeuour to restraine not to destroy their flesh finally to become new creatures and yet not here to liue lik◠Angels Thus we see how requisite this treatise will be both that we may be deliuered from the Papists superstitiōs from the monstrous conceits of Heretikes from the sinister meditation of vnaduised persons and the carnall consideration of worldly professors as also by it to come to some sound fruite of Christ his death and from the fruite feeling to engender faith that from true faith may spring true loue and from our loue may grow true practise Now to come to the words of our Apostle Be it farre from me He here sheweth how his choise came of a setled purpose and that in respect of this whereof he had made a sound and speciall choise aboue the rest he abhorred and vily esteemed all other things And this vehement phrase of speech is vsed of the Apostle in things which rather are to be detested than to be disputed against as Rom. 3. 4. when Paul abhorreth the blasphemie against the grace of God in that the vnbeliefe of a few should disanull the beliefe of many he crieth out God forbid And when he would shew his heartie hatred to the accusers of the righteousnes of God Rom. 3. he saith God forbid As also in the end of the same chapter the Apostle more vehemently meeting with the obiection of thē who say in that iustification came of faith would liue as they listed and would make the law of God of no purpose saith Be it farre from me Likewise Rom. 2. abhorring them that would willingly diuorce holinesse of life from iustification and remaine in sinne that Christ his grace may abound he breaketh out God forbid Thus then the holy Ghost vseth this phrase when either he sheweth some thing thoroughly to be hated or speaketh of some thing principally to be chosen and preferred And the Apostles meaning in chusing aboue all to reioyce in Christ crucified and in mourning for nothing more than for that which hindreth the crosse of Christ is nothing else but to declare that whosoeuer doth reioyce in any thing more than in Christ crucified he freeth himselfe from all the things that are in Christ and as yet he cannot assure himselfe to belong to Christ as also he sheweth what a necessarie reioycing this is in that there is no comfort in saluation no marke of Gods childe in him who either reioyceth not in this or at the least longeth for it That I should reioyce Marke he saith not Be it farre from me that I should vse thinke speake or doe any thing but the crosse of Christ but he wisheth that his affection should not principally be tied to any thing but to Christ. Neither must we from hence vnfitly gather that we should not eate drinke apparell ourselues marrie or walke in some honest trade of life but this
defiled ought to prouoke vs to the beautie of the Creator which is infinite wee must testifie our humilitie our pietie our chastitie and our vpright affections by them Our eares which haue been more carried away with the vaine chaunting of Papists than with the reuerent singing of the Church haue more greedily attended on lies than on the truth that haue heard sinne without griefe and filled themselues with vnchast songs must so be framed and fashioned anewe as wee lend them onely to the word to gracing speeches to chast communication willingly and whatsoeuer wee shall heare contrarie to these to stop them vp and to make knowne our heartie misliking of them Our tongues haue in time past either in praying ignorantly vainly and superstitiously or in not praying at all in abusing the name of God in vnreuerent vncharitable vnchast vntrue speeches set themselues against the Lord and his people now they are to bee the spokesmen of our hearts in vnderstanding in truth in sinceritie praying to the Lord they must be the most glorious aduancers of God his glory they must be dipped and seasoned with salt with grace with reuerence with meekenes chastitie and truth as the vnâ—eined witnesses of a renewed minde Our hands hauing been lift vp to false gods being full of blood violence concupiscence briberie deceit and false dealing are now to bee stretched out to the true God and to shewe forth his power in relieuing the needie in giuing of almes in helping the afflicted in punishing all filthines briberie and falsehood vnto the vttermost Lastly our feete that haue runne so swiftly to sacring and to the resurrection that haue runne so fast to Idoll seruice to huntings bearebaitings and enterludes on the Sabbath day that haue beene so full of contemptuous disobedience so readie to shed blood so swift and nimble in dauncing so expert in carying the things of other men must now runne to the Church of God to the hearing of the word to offer pure prayers to receiue the Sacraments and must now run as fast froÌ„ those prophane exercises on the Lords day they must now carrie vs to prisons to sick persons to the house of moruning we must from henceforth number our steps and order them a right to the glorie of God and the good of our brethren Thus it behoueth vs to doe that will make claime with comfort to the death and resurrection of Christ namely as we desire to haue our sinnes pardoned by his crosse so must we desire to haue our sinnes in some measure pared away by the vertue of his crosse and as wee desire to haue the imputation of Christ his righteousnes by his resurrection so must wee pray for the coÌ„munication of his holines in some measure to worke in vs righteousnes by the power of his resurrection laboring from henceforth to haue our conuersation in heauen and being risen with Christ to seeke those things that are aboue where Christ fitteth at the right hand of God Colloss 3. 1. But alas many men would haue him a Christ to answere for their sinnes that they may be iustified but they labour not that hee should crucifie sinne in them whereby they might be mortified and what is this but to make a mock of Christ And yet I do not here mind to exclude the forgiuenes of sinne by Christ nay I rather graunt a continuall forgiuenes of sinne through Christ adding only this that as we desire to haue our sinnes pardoned so wee should desire to haue them purified Neither do I dreame of being cleane without sinne or of any imagined perfection in this life but I require that we should not wittingly and willingly lye in sinne and though we cannot come to perfection yet to striue to come to perfection For we are said to be new creatures not in being perfitly renewed but in that we are in renewing and finding the remnants of sinne withstanding the worke of new birth wee looke for Christ a Redeemer to make an end of sinne in vs. Wherfore we must beware of the doctrine of heretikes imagining great things of perfection as also of the prophanenes of hypocrites and dissembling professors we must neither be too righteous nor too sinfull neither too wise nor too foolish neither to looke for Christ alone to be without vs neither to imagine any spirituall Christ to be within vs neither with proud heretikes must wee please our selues with any indwelling righteousnes neither must we rest in Christ without new birth as the drousie Protestants for if thou liest in sinne thou art not in Christ because old things are gone and new things haue succeeded their place It is maruellous that the wretched heretikes cannot see their imperfections when they still hunger and eate thirst and drinke sometimes subiect to sicknes sometime needing marriage and dying as well as other men all which things should be laid from them if they were perfitly inâ—â—â—sted in Christ and alreadie had entred into the kingdome of glorie where wee shall neither neede to eate to drinke to sleepe where we shall neither marrie nor giue in marriage there dwelleth incorruption and immortalitie No more than are they perfit in this life than they neede not these outward things and still they shall shew themselues vnperfit whilest they shall shew themselues to stand in neede of them We then grone here vnder infirmitie hope for our perfection in the life to come and this is the excellencie of Christiana But where is this wisedome where is this faith in Christ his righteousnes where is this new heart new minde and new affections where be these new bodies where is this bold courage in persecution and comfortable looking for Iesus Christ to come a Redeemer so that with a ioyfull heart we can thinke of our resurrection Alas we are as yet but chickens we are but as children we are but as babes in Christ and tender nouices yet cleaâ—ing to the cradle and sticking to our swadling bands and well are we if we so be and labour still to grow on But let vs further consider of the wordes of the Apostle In Christ Iesus neither circumcision auaileth any thing nor vncircumcision Wee haue heard before that the false Apostles and secret supplanters of Paules preaching did not mislike that the Gospell should bee preached but therewithall they would induce Moses his gouernement and the discipline of the Iewish traditions Against this mixture of the Lawe and the Gospell of Moses and Christ the Apostle beateth fearing least a little leauen would sowre a great piece of dowe Against such the teachers of our times had neede to preach for many make a mingle mangle of religion neither flat Papists nor sound ProtestaÌ„ts who not for any conscience sake but for the easing of their flesh prouide a safe shelter against the stormes of persecution The Iewes reioyced in that they were circumcised the Gentiles reioyced in that they were not circumcised but both reioyced amisse saith the Apostle in
one man cannot possiblie fill the vnlimited desire of the soule So vnquenchable is the thirst of mans soule vntill it bathe it selfe in the riuer of life and in the vnmeasurable Ocean of goodnes and wisedome Secondly they cannot secure the conscience distressed with the apprehension of the wrath of God or preuent his iudgements as wee may see in Nebucadnezzar Dan. 4. and his sonne Belshazzar Dan. 5. vers 6. and Prophecied of Zeph 1. 17. 18. Ezech 7. 19. Obad 4. When our sinnes are ripe and readie to take the flame of Gods fierie indignation then neither the wedge of golde nor the height of place can priuiledge or protect vs. Lastly they cannot stretch themselues to eternitie they all can bring vs no further then our death bed then are they vtterly disappointed of their weake imaginarie sweetnes and are wholly turned into wounds and wormewood into gall and vexation They leaue indeed a sting in the conscience that neuer dies but themselues die all at our deaths and lie downe with vs in the graue Iob 20. 5. 6. 7. 8. 9 10. c. But to come to the blessed man indeede in that when the Prophet would make knowne vnto all the world who are in the happiest estate and in the highest place of account with God he describeth setteth them forth by this property that they are sincere in heart and vpright in life and conuersation in a word such as truely feare the Lord. The point hence to be noted in generall is this that Grace and Religion is the way to all blessednesse This doctrine the Psalmist confirmeth vnto vs in sundry other places as Psalme 1. and 112. c. In the former whereof he declareth who is a man truely religious to wit he that escheweth ill counsels and sinfull practises and on the other side embraceth and delighteth in goodnesse and godlinesse and in the meanes of obtaining and increasing the same and then he pronounceth such a man blessed Blessed saith he is the man that doth â—ct walke in the counsell of the wicked nor stand in the way of sinners c. But his delight is in the law of the Lord and in his law will he meditate day and night And to the same effect is that in the other Psalme before named Blessed is the man that feareth the Lord and delighteth greatly in his commandements c. Throughout which Psalme we may obserue as the true and certaine notes of a righteous man so also his priuiledges which are very many and very great both in regard of himselfe and of his posteritie which shall speed the better for his sake Notable likewise is that place of Deuteromonie where the Lord speaketh vnto his Church in this manner Blessed art thou ô Israel who is like any â— thee ô people saued by the Lord the shield of thy helpe and the sword of thy glorie which speech is not to be vnderstood as pertaining only to that nation but as belonging to all that are the â—â—ue Israel of God and that serue him with an vpright and faithfull heart Now what saith he of them Who is like vnto thee O Israel Why if they should haue looked to outward things they might haue answered the Egyptians the Edomites Assyrians nay the very Canaauites themselues are like vnto vs yea farre beyond vs for at that time when this was spoken they were in the wildernesse trauelling towards the promised land and what great matters had they then Moses who was the best of them had not a house to rest his head in none of them could say this is my ground there is my corne thus large are my reuenews by the yeare c. but they were all tenants at will at a daies or at an houres warning or lesse euen as Gods pleasure was yet the Lord maketh a challenge against all the world Who is like vnto thee ô people saued by the Lord meaning indeed that no nation vnder heauen was comparable vnto them in regard of the wonderfull things that God had wrought for them and in regard of those heauenly prerogatiues which he had vouchsafed vnto them the meanest hewer of wood or drawer of water amongst them was to be preferred before the mightiest Monarch in the world and that may be said of all true Christians which was spoken of them Who is like vnto thee O people saued by the Lord The truth of this will more euidently appeare if we well weigh the things that follow Namely 1. What miserie grace doth free vs from 2. What good things it maketh vs to enjoy 1. In this life 1. Estimation 2. Safetie 3. Comfort 2. In the life to come all manner of happinesse 1. First therefore that wee may see what miserie it frees vs from wee must consider that men naturally are the children of wrath vnder the curse and malediction of God subiect to horrible vexations and terrors all their life long they liue in feare of death and of such iudgements as are forerunners of death their table is a snare and their prosperitie their ruine their aduersitie is imbittered and their callings accursed and in a word nothing maketh them better but euery thing a great deale worse all being infected and poysoned vnto them by their owne sinnes and Gods fearefull vengeance vpon the same If they liue it is to the increase of their damnation if they die they goe to take present possession of destruction if they refuse to eate and drinke they are murderers of themselues if they doe eate and drinke they are vsurpers of that which is none of their owne If they come not to the Word and Sacrament they are contemners of Gods ordinances if they doe come they are profaners of the same and so shal be further hardened to their finall perdition and is not this a wretched case Though for their apparell they were cloathed as Salomon in the midst of his royalty though their Robes were as rich as was Aarons Ephod or breast-plate or the most costliest parts of his garments all were of no worth without grace though they fed on the daintiest dishes and did eate Angels foode as the Israelites are saide to doe yet if they be sinfull and rebellious they shall perish as Corah Dathan and Akiron and manie other of them did Though their habitations were as sumptuous delightfull as Paradice was yet they could haue no more comfort therein then Adam had when he had once broken the commaundement of GOD in eating of the forbidden fruite Notwithstanding all things remaining in their excellencie as before yet hee was surprized with the terrours and feares of a guiltie conscience and could take no pleasure in the goodly riuers in the pleasant fruites in the varietie of all the creatures that were in the garden of Eden c. but hee was faine to flie from Gods presence and to hide himselfe among the Trees of the garden And last of all though their dignitie were neuer so great their
thou forsaken me this was the complaint of Gedeon Did not the Lord bring vs out of Egipt but now the Lord hath forsakeÌ„ vs deliuered vs into the hands of the Midianites Iudg. 6. 13. M. Robert Glouer martyr at Couentrie after hee was condeÌ„ned by the Bishop was now at point to be deliuered out of the world it so happened that two or three dayes before his death his heart beeing lumpish and desolate of all spirituall consolation felt in himselfe no aptnesse nor willingnesse but rather a heauinesse and dulnesse of spirit full of much discomfort to beare the bitter crosse of Martyrdome readie now to bee laide vpon him wherevpon hee fearing in himselfe least the Lord had withdrawn his wonted fauour from him made his moane to one Austine his deere friend signifying vnto him how earnestly he had prayed day and night vnto the LORD GOD and yet could receiue no motion nor sense of any comfort from him vnto whome they saide Austine answered againe willing him patiently to waite the Lords pleasure howsoeuer his present feeling was yet seeing his cause was iust and true he exhorted him constaÌ„ntly to sticke to the same to play the maÌ„ nothing doubting but the Lord in his good time would visite him and satisfie his desire with plentie of consolation c. The next day when the time came of the Martyrdome as he was going to the place and was now come to the sight of the stake although all the night before praying for strength and courage he could feele none suddainly he was so replenished with the holy Ghost that he cryed out clapping with his hands to Austine and saying with these words Austine he is come he is come c. and that with such ioy and alacritie as one seeming rather to be risen from some deadly danger to liberty of life then as one passing out of the world by any paines of death Desertion in sinne is when God withdrawing the assistance of his spirit a man is left to fall into some actuall and grieuous sinne And for all this no man is to thinke that God is the authour of sinne but onely man that falleth and Sathan A resemblance of this truth we may see in a staffe which if a man shall take and set vpright vpon the ground so long as he holds it with his hand it stands vpright but so soone as he withdrawes his hand though he neuer push it downe it fals of it selfe In this desertion was the good King Hezekiah of whom the holy Ghost speaketh thus Hezekiah prospered in all his waies therefore dealing with the Ambassadours of the Princes of Babel which sent to him to inquire of the wonder which was done in the Land God left him namely to the pride of his heart to exalt himselfe in tempting him that he might trie out all that was in his heart To this place appertaine Noahs drunkennesse Dauids adulterie Peters deniall of Christ. The reason of such desertions may be this If a patient shall be grieuously sicke the Physition will vse all manner of meanes that can be deuised to recouer him and if he once come to a desperate case the physition rather then he will not restore him will imploy all his skill he will take poyson and so temper it and against the nature thereof he will make a soueraigne remedie to recouer health The elect children of God are diseased with an inward hidden and spirituall pride whereby they affect themselues and desire to be something in themselueâ— foâ—â—h of Christ and this sinne is very dangerous first because when other sinnes die in a man this secret pride gets strength for Gods grace is the matter of pride in such wise that a man will be proud because he is not proude for example if any shall be tempted of the diuell to some proud behauiour and by Gods grace get the victorie then the heart thus thinketh Oh thou hast done well thou hast foiled the enemie neither pride nor any other sinne can preuaile against thee such and such could neuer haue done so and a very good man shall hardly be free from such kind of motions in this life Secondly there is no greater enemie to faith then pride is for it poysoneth the heart and maketh it vncapable of that grace so long as it beareth any sway for he that will beleeue in Christ must be annihilated that is he must be brused and battered to a flat nothing in regard of any liking or affection to himselfe that he may in spirit mount vp to heauen where Christ sits at the right hand of the Father and as it were with both the hands of faith graspe him with all his blessed merits that he may be wisedome righteousnesse sanctification redemption life good workes and whatsoeuer good thing he is neither in nor by nor for himselfe but euery way forth of himselfe in Christ. Now this blessed condition of a beleeuing heart by naturall selfe-loue selfe-liking is greatly hindered God therefore in great mercy to remedie this dangerous corruption lets his elect seruants fal into trouble of minde conscience if they happily be of greater hardnesse of heart into some actuall sin so declaring his wonderfull mercy in sauing them he is faine against his mercy to bring them to his mercy and by sin to saue them from sin By this means the Lord who can bring light out of darknesse makes a remedy of sin to slay pride that inuisible moÌ„ster of many heads which would slay the soule Though this be so yet none must hereupon venter to coÌ„mit any sin against Gods commandemeÌ„ts least in so doing they cast away their soules For the godly man though he fal into sin yet it is against his purpose and it makes his hart to bleed the course of his life shall be alwaies vpright and pleasing vnto God because he is led by the spirit of God The ends for which God vseth desertions are three the first is the chastisement of sins past in the former part of mans life that he may search them out coÌ„sider them he hearâ—ily sorrowfull for them for this end was Iobs triall Thou writest saith he bitter things against me and makest me to possesse the sinnes of my youth The second end is that God may make triall of the present estate of his seruants not that he is ignorant what is in man but because he would haue all men know themselues To this effect saith Moses And thou shalt remember all the way which the Lord thy God lead thee in the wildernesse for to humble thee and to prooue thee to know what was in thine heart whether thou wouldest keepe his commandements or no. This also was the end why the Lord left Ezechias to prooue and trie what was in his heart The triall by desertion serueth for two purposes for other whiles the Lord vseth it for the manifestation of some hidden sinne that the godly may
be deepelier humbled and â—raue more earnestly the pardon of that and other sins For as the beggar is alwaies mending and peecing his garment where he findes a breach so the penitent beleeuing hart must alwaies be exercised in repairing it selfe where it findes a want Againe oft times this triall serues to quicken and reuiue the hidden graces of the heart that men may be thankfull for them and feele an increase of them in the heart The good husbaÌ„d man cuts the braunches of the Vine not that he hath a purpose to destroy theÌ„ but to make them beare more fruit In the Canticles wheÌ„ Christ left his spouse then she riseth out of her bed she opens the dore her hands drop myrrhe on the barre of the doore then further she seekes and cals for him and praiseth him more then euer before Dauid testifieth the like of himselfe In my prosperitie I said I shall neuer be mooued c. but thou didst hide thy face I was troubled TheÌ„ cried I to thee O Lord prayed to my Lord. Lastly men that liue in the Church being for a time left of God become so impeniteÌ„t as that they must be giuen vp to Satan yet for no other cause but that the flesh may be killed and the spirit made aliue in the day of the Lord. The third end is the preuenting of sin to come This appeareth in Paul Least saith he I should be exalted out of measure through the aboundance of reuelations there was giuen vnto me a pricke in the flesh the messenger of Sathan to buffet me because I should not be exalted out of measure In the former times when the Lord among many other had set out Craâ—â—er for the maintenance of his blessed truth against his Gods enemies he left him for a while to fall from his religion to make a dangerous recantation but so as therby he preuented many sins and prepared him to a glorious martyrdome As some of his owne words may testifie which he spake a little before his ende And now saith he I come to the great thing that so much troubleth my conscience more then any thing that euer I did or said in all my life that is the setting abroad of a writing contrary to the truth which now here I renounce as things written with my hand contrary to the truth which I thought in my heart that for feare of death to saue my life c. And for as much as my hand offended writing contrary to my heart my hand shall be first punished therfore for may I come to the fire it shall be first burned Answerably wheÌ„ he was at the fire first he burnt his right hand which subscribed his body suffered the flame with such constancie and steadfastnes as he neuer almost mooued his eyes lift vp to heauen often he repeated his vnworthie right hand Thus death which he most feared he most desired that he might take reuenge of himselfe for his sinne The vse that all good Christian hearts are to make of these desertions is manifold First if they haue outward rest and walke in the feare of God and be filled with the ioy of the holy Ghost let them not be high minded but feare least a forsaking follow Secondly if in any temptation they iudge themselues forsaken let them coÌ„sider this wonderfull worke of spirituall desertions which God exerciseth vpon his owne childreÌ„ very vsually then it may please the Lord they shal find it to be restoratiue against many a quame and swound of spirit conscience into which otherwise they would certainly fall Thirdly seeing God for their triall doth often withdraw himselfe from them let them again draw neere to God presse vnto him euen as a man that shiuers of an ague is always creeping to the fire If it be demanded how a man should come neere G O D the answer is by the vse of his word and praier For by his word he speakes to thee by prayer thou speakest to him Lastly seeing by desertions God will take experience of his seruants let euery man triâ— and search his waies and euer bâ— turning his feete to the waies of Gods commâ—ndements let him indeuour to keepe a good conscience before God and before all men that so he may with Dauid say Iudge me O Lord for I haue walked in mine innocencie my trust hath beene alwaies in the Lord I shall not sâ—ide prooue me O Lord and trie me examine my raines and my heart Vers. 9. Wherewithall shall a young man redresse his waies in taking heede thereto according to thy word FIrst of all be perswaded that the word of God is that onely rule whereby the whole life of euerie man and that in euerie thing must be ordered euen the life of a young man who hath most reasons for himselfe why hee should bee excused as he is most disordered Vers. 10. With mine whole heart haue I sought thee let mee not wander from thy commaundements THen vpon this perswasion giue your selfe vnfainedly to the reading and heating of God his word as the meanes whereby God hath appointed to teach you and pray to God in the carefull vse of those meanes for his holy spirit that thereby you might come to the true vnderstanding of his word Vers. 11. I haue hid thy promise in mine heart that I might not sinne against thee THat which you haue thus learned let it not onely swimme aloft in your braine but let it be deeply setled and grauen in your heart as a treasure labouring to frame all your affections according to it otherwise if thou knowe neâ—er so much it will notkeepe you from sinning against God Vers. 12. Blessed art thou O Lord teach me thy statutes YOu thus profiting giue thankes to God alwaies for that which you haue learned be it neuer so little it is more than many in the world doe know yet content not yourselfe with it as though you had sufficient but pray vnto him to be further inlightned because it is lesse than many other doe and yourselfe ought to know Vers. 13. With my lips haue I declared all the iudgements of thy mouth BVt aboue all be careful to talke of that to others which you do daily learne yourselfe and out of the abundance of your heart speake of good things vnto men Vers. 14. I haue had as great delight in the way of thy testimonies as in all riches THat you may doe all these things labour to haue a ioy in the word and in all the exercises of it more than in any worldly thing and to be occupied in these things with greatest delight for in what soeuer we take greatest delight that will stick fastest in vs. Vers. 15. I will meditate in thy precepts and consider thy waies LAst of all meditate and consider of that with yourselfe which you haue learned and muse vpon it alone not contenting yourselfe with the generall rules but labouring in
promises belong and then we may know that we shal be holâ—â—â— because through his promises he is become a voluntary debtor to vs. As a man that is able to help vs yet we haue no assuraÌ„ce that he wil help vnlesse he giue his word to vs. Then though God be merciful yet is not the misery or worldly men cured because the promises doe not belong to them vnlesse they beleeue Then it is no maruell though the Papists doubt of their saluation because they haue no faith nor will haue to applie the generall promises of grace to their owne hearts There is a difference betweene Gods children and the wicked in their trouble first the children of God are conuinced both in iudgement and in affection but the other are but only conuinced in iudgement as Pharaoh Ahab Saul For where the iudgement affection are both conuinced there followeth conuersion now because these were conuinced yet not conuerted therefore it was onely in iudgement and not in affection Secondly the children of God doe so confesse his Iustice as that they also confesse â—im mercifull which setleth them in sound iudgement and inflameth their affections but the other doe only confesse his iudgement and therfore we see theeues and whores recâ—â—t and yet returne to their filth again because iustice can breake yet mercy only chaÌ„geth from euil to good Thridly the children of God by one fault are brought to amendment of their whole liues through sorrow which worketh repentance but the wicked by Gods iudgements are brought to a confused thinking of sinne and amendment or else rest so much in one that they looke not to any other as Pharaoh confessed that God is righteous but he let not the people of Israel goe Achab confessed yet he restored not the vineyard againe and Pharaoh by this one sin was not brought to the sight of his Idolatric nor to any care to leaue it If we will then haue vse of this threefold difference let vs euer pray that our affections may euer yeelde to that which our iudgements doe subscribe to and that not onely for feare of punishment but because with the Lord there is mercie and when we are conuinced of any one sinne let vs so labour to amend that as we also looke the whole course of our life to amend whatsoeuer is amisse therein Vers. 77. Let thy tender mercies come vnto me that I may liue for thy Law is my delight IN that he doubleth this request in two verses hee sheweth that he had no light feeling of sinne yea that he was as a dead man because hee felt not the life of God in him This must wee marke that when wee are brought to so lowe estate that all comfort seemeth to bee past yet let vs remember that Gods children haue beene so and therefore let vs double our prayers knowing that with the Lord is mercie with him is life in death and helpe in the greatest extremitie This if we can doe then shall we be armed against the greatest temptation that Satan hath and that is this to perswade vs that our case is such as neuer any of Gods children were in our temptations such as no man had our sins such as none haue committed with which if he can preuaile then doth he make vs past hope of recouerie then doth he make vs past vsing any meanes to be recouered for when wee are perswaded that the disease is incurable then wee leaue all meanes that might helpe vs Marke the tender consciences of Gods children If this man of God which had beene no common sinnâ—â— was so humbled for sinne that his moysture was turned into drought Psal. 32. before he could be brought to confesse his sinne it first sheweth how greatly sorrowfull we should be and againe the great hypocrisie that is in our hearts whereby the diuel worketh in vs to thinke that our sinnes are but small therefore to be careles of them that at the last he may make them so great as that we shal thinke they be not able to be forgiuen This is his practise and his purpose therefore let vs take heede of it That I may liue He did eate and drinke and he had the vse of his senses yet this he counted no life because he felt not himselfe reconciled to God but was in sorrow and heauinesse yet hee was skilfull in musicke which might haue put sorrowe away hee had also friends and many valiaÌ„t men in whose company he might haue delighted yet in all these he tooke no pleasure but still this was in his minde how he might be reconciled to God What shall wee say then of them which so that they may haue these outward things they neuer care for Gods fauour or if they bee in trouble they onely sâ—eeke to put away their trouble by company play c. and neuer seeke with their heart to bee reconciled to God Both these are farre from the affection of this man and let vs knowe that though we had kingdomes at our pleasure though wee had at commaundement all pleasure and pastime yet if wee were not reconciled to God and if they were not sanctified to vs in Christ they would nothing auaile vs and the end of them would be but heauinesse Then let vs not flatter our selues for the life of sinne is the death of the soule and without Christ there is no life but if through Christ we be reconciled to God then can no miserie make vs miserable and though we want all outward things yet wee haue all in God through Christ. For thy Law is my delight He felt not this presently but he meant that when God should restore him to life that he might not deceiue himselfe he should feele Gods mercie in his word so that without Gods mercy in his word hee felt no comfort Many will confesse them to be miserable if they haue not Gods mercy but few will with Dauid acknowledge that without mercy in the word they are miserable The word is the meanes to bring vs to Gods mercy therefore by the word we must esteeme Gods mercies Let vs examine if the reading hearing and meditating of Gods word bee as sweete vnto vs as our very life or whether we haue speciall feeling of Gods fauour in his word so that the feeling of Gods goodnesse doth euen make vs with this man of God to delight in it The great delight in Gods word ouershadoweth all worldly pleasures and will make men vse them as though they vsed them not but if we cannot come to this delight then is it no maruell if that we put our whole pleasure in these outward things The way to come to this delight is to keepe a continuall warre against our affections for if we please our selues in them then shall not the word be pleasant till those affections be controlled but if we can tame our affections of anger lust c. then shall we feele sweetnesse in the
humble they feare themselues they seeke the Lord by prayer and are desirous to be established in the promises of God they are as strong as Mount Sion which cannot be remoued but remaineth for euer Psalme 125.1 Though then we be weake yet our Christ is strong though we haue many enemies yet the Lord hath promised to be our staie against them all Let vs knowe that perseuerance is as well the gift of God as to come at first to God We know what a free gift of God it was that we came to him Hee sought vs when we desired him not he found vs when we sought him not We see how before our calling we closed our eyes and would not see him we stopt our eares and would not heare him we drew backe and refused to goe to him and the Lord was faine to draw vs out so that our beginning came of God who reformed our iudgements and renewed our affections now to be established in seeing hearing and willingly drawing neere vnto God is his onely gift also Well we must be afraide of our selues and suspect our selues For why doe we slip often into such grosse sinnes why are we carried away with our owne affections why doe so many good motions die and perish in vs but only because of our securitie we are not careful to please God we are not afraide to offend God Well if we see that securitie hath bene the cause of our woe let vs labour to be carefull which is the cause of our good if securitie hath bene the cause we feared not let vs now be carefull that we may be afraide of our frailtie and trust in Gods word Otherwise if we be quiet with our selues and yeeld to presumption God will suffer vs to fall This is the cause why our sinnes breake out often to Gods dishonour and to the griefe of our owne consciences because we doe not more carefully to looke our thoughts and watch ouer our words It is added in this verse that I may liue So he saith Portion 10.4 Let thy tender mercies come vnto me that I may liue We see heere that the children of God thinke they haue no life if they liue not in Gods life For if we thinke we are aliue because we see so doe the bruit beasts if we thinke we are aliue because we heare so do the cattell if we thinke we are aliue because we eate and drinke or sleepe so do beasts if we thinke we liue because we doe reason and conferre so doe the Heathen The life of Gods children is the death of sinne for where sinne is aliue there that part is dead vnto God Art thou then giuen to malice to swearing to cursing to breaking of the Sabbath to adultery to filthines to stealing or slandring surely then art thou dead and if God should take away thy life from thee whilest thou art in this estate thy soule should goe sooner to hell than thy bodie to the graue We now see that Gods children finding themselues dull and slowe to good things when they cannot either reioyce in the promises of God or finde their inward man delighted with the law of God thinke themselues to be dead The Prophets meaning is this I am euen as a lumpe of flesh I am like an image or like an idoll of Gods childe I beare the face of his childe but I am as dead and as a blocke or a stocke or an idoll For as an idoll hath eyes and seeth not eares and heareth not mouth and speaketh not feete and goeth not euen so haue I eyes but I see not the glorie of my God I haue eares but I heare not the word of God I haue a mouth but I shewe not forth the iudgements of God I haue feete but I walke not in the law of my God The iust shall liue by faith Hab. 2. Rom. 1. Now I liue no more but Christ liueth in me saith the Apostle Oh that men would consider this that they are dead otherwise than their life is hidden in the promise and they haue no life but in Christ and from his spirit If the Prophet sayd this of himselfe where is the faith of our protestants where is the life of the godly where is their hope of a better life where is their practise of repentance where is the peace of conscience that passeth all vnderstanding where is the ioy of ChristiaÌ„s where is the care of mortification where is the quicknesse of sanctification where are all these become They are sewe and dead to good workes they liue in sinne they be but Christians in name they are very idols There is no life but in the word which we must finde by experience in our selues When Gods children finde this life of God in them then are they merrie and glad but when they feele that God withdraweth his spirit from them then they see how they are dead dull and carelesse as they were wont to be before they were regenerate Shall not this make vs more carefull and zealous of good workes and to be more iealous of our selues Let vs consider this that it is a ioy to haue a life and that euen the life of God the life of Angels the life of Christ when we contemne this life when wee are zealous of good workes when we feele spirituall ioyes when wee looke for a crowne of glorie when we labour to be renewed to the image of Christ. This is an heauenly life and though we will sweate and eate and drinke this is common with the beasts of the field and hauing no experience of faith in vs wee are either dangerously sicke or altogether dead If wee thinke it an hard matter to restore nature in a consumption how hard a thing is it to restore grace and saluation in a consumption of the soule If wee are without hope when a man is in a languishing disease when he hath no delight to eate when hee cannot brooke his meate and his sleepe is gone from him hee cannot labour and Physitians dare not meddle with him what hope is there when we are in such a consumption that the woâ—d which we heare doth vs no good the Sacraments which wee receiue doe vs no comfort prayer doth vs no good and when we cannot abide to labour in good workes surely it is a token we are almost languished to death if wee be not already dead wee are in extreame danger The Lord indeede is gracious and would not our death but if wee bee consuming and see it not if Gods life be going from vs and Sathans life is comming to vs if Gods graces be languishing in vs surely we are as dead Let vs then search our owne corruptione that we may see how neare we are to life or how neare wee are to death whether wee growe or consume whether for the one wee are to feare and pray to God or for the other to reioyce and praise God Thus we haue heard that the faith
of Gods children are not so sirme as that it is neuer shaken they are not alwaies in the tenour and as the Lord giueth them of his grace in measure so hee giueth them at sometimes more at sometimes lesse he often humbleth them with incredulitie to exercise them in prayer and to confirme them the more by his Spirit whereof they haue had a pledge in his word Wee haue learned that the Prophet thought himselfe to haue no life but as he had the feeling of the life of the Sonne of God to be conueyed to him by the spirit of God through the working of the word of God and that as we breathe eate playe and labour wee haue nothing differing from bruite beasts as we haue fiue wits to discourse of things we haue nothing more than the heathen than the Turkes than the vngodly infidels The Scriptures shew that all that liue in ignorance and sinne are dead for they that liue in ignorance sit in darkenes and in the shadow of death as it is in the song of Zacharie and if we liue in sinne the Apostle witnesseth we are but dead Ephes 2.1 The death of sinne is the life of a man and the life of sinne is the death of a man sinne then I meane to liue in vs when wee giue ouer our selues to sin with pleasure and lye in our sinne with delight And yet here is a further thing for the man of God speaketh of the experience of Gods children who when they feele delight in prayer and their inward man delighted with the word of God they thinke they are aliue and that so long they walke in the land of the liuing but when they fal into some sinne and become vnthankfull or pensiue there comes a dulnes and deadnes of heart they are not able to see any difference betweene themselues and the reprobates and finding in themselues such an heape of ill inclinations they think themselues to be dead It followeth in the verse And disappoint me not of mine hope As if he should say O Lord euen as I trust in thy word so my hope is that thy word shall be accomplished As faith is the mother of hope so hope is the daughter and nurse of faith for faith breedeth hope and hope nourisheth faith faith assureth vs of the trueth of Gods word hope waiteth for the accomplishment of it His meaning then is Lord as I trust in thy word so strengthen my faith and disappoint mee not of my hope for howsoeuer the wicked continue for a while I beleeue that I shall haue a glorious end I beleeue it is not lost labour to serue the Lord O Lord I hope to see them troden downe that breake thy statutes Thus we see how Gods children feare their vnbeliefe and nourish their faith with prayer so the true Minister of God cannot but be zealous to stirre vp his people to feruent and frequent prayer We see the one halfe of this Psalme to bee prayer and that in euery portion two or three or foure verses be prayers And the man of God being willing to bring his knowledge to feeling hath still this prayer Stay mâ—e in thy word teach mee thy statutes disappoint me not of my hope establish thy promises to thy seruant For as reading hearing and conferring doe more increase knowledge than feeling so meditating praying and singing doe more nourish feeling than knowledge Had he that had such a faith in Gods word such ioy such delight such life in the spirit neede so often and feruently to pray then I beseech you let vs pray pray pray Vers. 117. Stay thou me and I shall be safe and I will delight continually in thy statutes THis agreeth with that in the verse going before stablish mee according to thy promise Hadst thou need Dauid to be staied didst thou wauer oh how need we to be stayed and to pray against our wauering he meaneth here thus much although I am well minded and delight in thy law yet I am so brittle and so slipperie that if thou stay mee not I shall sall I am gone Oh man of God feeling his owne wants and infirmities I shall be safe that is If I be not stayed by thine hand I shall be at the last cast Psal. 30. 6 he said hee should neuer be remoued here is another spirit where he saith he should be safe But here wofull experience taught him that he durst not be stayed on himselfe whereby he declareth that as without Gods word he could not be safe so come what come would befall what danger could befall in the Lords word he was staied sufficiently Then we are to learne that the promises of God must engender in vs a care and feare of our selues for if we begin once to be quiet with our selues when wee begin to be secure and presumptuous let vs assure our selues that we are not farre from sinne But if we feare that wee are staggering and reeling persons and that we are very slipperie is there not cause of humbling that this humblenes should breed carefulnesse carefulnesse should cause watchfulnesse watchfulnesse should vse the meanes and the meanes should be sanctified by prayer Then come hell come the diuell come the world come the flesh if the Lord stay vs we shall liue and not die we shall surely not miscarie And I will delight continually in thy statutes Wee see here that there is no free will for he prayeth likewise Port. 5. 1. Teach me O Lord the way of thy statutes Neither did he promise of himselfe before but did hope in the Lord. Such brittlenes is in the world such sleights in the flesh such slinesse in SathaÌ„ such corrupt examples in the world that vnlesse the Lord stay vs we are so farre off from delight in good that we are ready to fall into great sinnes Euery man therefore is to search his owne heart and by the cause we may come to the effects and by the tree may coniecture of the fruite so by the effects we may iudge of the cause and by the fruite we may iudge of the tree Where is now this delight when we heare the word we heare it with such coldnesse therefore it is a manifest proofe we are not staâ—ed in the Lord. For whosoeuer doth not delight in the word he may deceiue his owne soule but surely as yet he is not staied on God If we are not delighted then are we stâ—ied on our own selues but if the Lord work in vs then shal we feele delight This is a griefe of my soule that I see no delight in the Lords day all things are done for fashion but the power of godlinesse is not among vs. The cause is the want of priuate exercises the want of priuate reading and praying and this bringeth a secret curse of publike exercises and therefore I cannot but so often vâ—ge priuate prayer and meditation Vers. 118. Thou hast troden downe all them that depart from
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
for want of this feare we see how impudent sinners are in those things which ciuill Lawes doe not restraine fearing euen punishment more then Gods iudgement He that feareth God is no theefe why because mans lawe saith that he that stealeth shall be hanged no but because Gods Law saith Thou shalt not steale Though the place be neuer so secret where he may sinne although iâ— bee no manifest vnrighteousnesse and grosse iniurie yet if it were but to denie the last thing which were right and due the childe of God both feareth punishment of God if hee had done it or if he haue not done it he trembleth to doe it And Saint Iames hee reasoneth thus that hee that hath commanded one thing hath also commaunded another and hee that forbiddeth one thing hath forbidden another And surely howsoeuer mans law punisheth one and dispenseth with another sinne yet the word of God rewardeth all obedience and punisheth all disobedience So that he that hath saide as well Thou shalt not commit adulterie as Thou shalt not doe murder hath as well pronounced the shutting of the kingdome of heauen against adulterers as against murderers 1. Cor. 6. which thing Gods childreÌ„ knowing make as great a conscience of swearing banning cursing breaking of the Sabbath drunkennesse adulterie and lying which in mans law escape scotfree as of theft which by Ciuill law is adiudged worthie of death because that God that saith Thou shalt not steale hee also saith Thou shalt not take the name of the Lord in vaine thou shalt keepe holy the Sabbath c. Suppose they that those things are not forbidden by the law of God which are not prohibited by the law of man Then no maruaile though there bee so fewe theeues and so many Sabbath breakers why there bee so fewe murtherers and so many swearers because men abstaine from theft and murther for feare of temporal punishment and men haue no care to eschue swearing prophaning of God his Sabbath because they feare no externall punishment See here is mens conscience here is their religion this is their deuotion Well haddest thou neuer suâ—n gifts outwardly without this reuerent feare of God thou shalt neuer enter into God his kingdome But peraduenture when thou shalt come to answere before the tribunall of God thou wilt say O Lord I knewe not by mans lawe that breach of thy Sabbath or swearing were such great sinnes heare what the Lord will answere I gaue thee my law whereby thou shouldest bee gouerned neither did I giue any commandement in more ample and flat words than the lawe of my Sabbath wherefore seeing thou hast manifestly cast my law behinde thee and made lesse account of my commandements and iudgements than of mans law and threatnings I adiudge thee to eternall damnation Great indeede is the benefit of mans lawes to restraine sin and to bring to repentance yea often the punishment of man and shame thereof preuenteth the iudgement of God and shame of hell fire because wee see many haue been more ashamed of sinne at the gallowes than others that haue died vpon their beds Howbeit where this law is not executed and sinne seuerely punished or where there be any sinnes which come not within the precincts of mans iurisdiction it is most certaine they shall not escape the punishment of God Wherefore we must otherwise stand in awe of Gods law than mans law doth punish if we will with the man of God from our heart stand in feare of his word This feare maketh seruants as faithfull in their maisters absence as in their presence because it keepeth vnder the most secret sinnes For hypocrites flie sinne before men but sinne greedily behind their backs and they sinne not because mans law will punish them not because Gods law doth forbid them But God his children abhorre sinne as wel priuie as manifest and that because sinne is sinne and not in that it is punishable by mans law For they considering that Adam Hâ—siah Ezechiah and others were punished for small things dare account no sin to be small in the eyes of God It is the whip the rod and the scourge that causeth the hypocrite as an asse a foole and a slaue to leaue sinne but it is loue conscience and obedience that moueth Gods children willingly to abhorre it Vers. 162. I reioyce at thy word as one that findeth great spoyles AS he hath spoken of his feare so now he speaketh of his ioy Great is the ioy of them that finde spoyles for spoyles bring victorie and victorie makes the triumph so that spoyle brings profit and the victorie pleasure both then must needes cause great ioy His meaning then is that what battaile soeuer he did fight what towne soeuer he spoiled his ioy was nothing so great as it was in taking pleasure in God his word Heere then is a true note to discerne vs from hypocrites when we take comfort in nothing so much as in the word of God But some will say that this extraordinarie ioy appertaineth to the Prophet rather than to vs wherfore let vs heare what the holy Ghost speaketh hereof in the Gospel as Rom. 5. We haue peace towards God and reioyce vnder the hope of the glorie of God And Philip 4 he calleth it The peace of God which passeth all vnderstanding and the Apostle 1. Pet. 1. shewing how in the mercie of God wee are begotten againe vnto a liuely hope by the resurrection of Iesus Christ from the dead to an inheritance immortall and vndefiled reserued in heauen for vs biddeth vs to reioyce with ioy vnspeakable and glorious And Paul 1. Cor. 2. 9. sheweth what cause we haue to reioyce because the things which eye hath not seene neither eare hath heard neither came into mans heart are which God hath prepared for them that loue him These things we see are such as are common to all why then doe Gods children so much reioyce in the word First in consideration of their owne vile and miserable estates then in consideration of God his loue and Christ his merits for them For they considering with themselues that by nature they are nothing but vassal of sinne the bondslaues of the diuel the enemies of God and fire-brands of hell and that by Christ they are freed from their sins set at libertie from Sathan ransomed from hell and reconciled vnto God and that he will bring vnto them the fruite of his death and benefit of his resurrection by killing sin in them and quickning them vnto righteousnes remembring Colos. 2. 14. that Christ hath taken away the hand-writing and fastened it vnto his crosse and that euery member through him hath spoiled the principalities and powers and led captiue the world the flesh and the diuel and hath made a shew of them openly and hath triumphed ouer them in the same crosse feele such a ioy as neuer any earthly conquerors felt the like For looke how farre greater the victory of sinne and Sathan is aboue
worse than the former times which Salomon saith is follie to aske The sight of some present iudgements are an amazing without knowledge of some of the former times they of the former times doubtfull without these So there are two vses of this prudence and certaintie The third vse is that the workers of vanitie may know that they are seene which thinking they are not say in their secret hearts who seeth they thinke they walke in a clowde but this would restraine them from much wickednesse But there are two sorts of the contrarie the one of them that will not set themselues to inquire what is amisse as those that follow Absalom and Ishmael There be others that see and will not as the souldiers the other are blinde these blinde themselues and the people There must be one Elias to see and that to keepe the wicked in awe To conclude this with Augustine graunt me this one simple request which is that you would come and see and yet after ye shall examine it ye shall finde that there is not any one greater thing to be respected CHAP. XXVII Of faith iustification by faith of iustice and iust men and of feeling THere is a generall faith that is common to the godly with the wicked and a particular faith the generall faith beleeuing that God is and that he is such a God as he is manifested to be in his word the particular faith more neerely applieth the things spoken of God to our selues This particular is either of the Lawe or of the Gospell of the Lawe as an actiue faith of the Gospell as a passiue faith That I call actiue which apprehendeth that which the Law promiseth that is if we keepe euery iot of the Law and continue in it we shall liue by it That I call a passiue faith which apprehendeth that which the Gospell offereth that is righteousnesse done by another and imputatiue not done by vs as inherent as when we seeke the doing of the Law not within our selues but without our selues beleeuing it to be done by another which we so through faith doe attaine as if we should fulfill the Law in our owne persons The actiue faith was in Adam and it may be in the diuell and most wicked and yet none of them hauing the iustifying faith for Adam knew that so long as he kept the will of God he should liue who at that time had not passiue nor iustifying faith because as it was needlesse so it was vnknowne to him no sinne as yet being committed and therefore no obedience of any other Mediatour for the forgiuenesse of sinne required The diuels may haue this to beleeue that had they not broken the law of God they should haue liued and not haue seene damnation so may also the wicked beleeue and yet because neither of these doe beleeue that they shall be iustified before God by the righteousnesse of another couering their vnrighteousnesse they haue not the true iustifying faith The actiue faith is either of the iustice of God or of his iudgements of his iustice either in bidding good things or in forbidding euill things of his iudgements either in promising life to the obedient or in threatning death to the disobedient The passiue faith respecteth both the end which is saluation it selfe and the meanes which bring vnto the end the end as to beleeue that Christ Iesus is made of God to vs wisedome righteousnesse sanctification and redemption the meanes as the right vse of the word prayer and Sacraments c. 2 They which beleeue not Gods word and holy promises cannot perceiue when he fulfilleth them Moses beleeuing the promises of the Manna before did behold and consider of the trueth of all Gods promises when he saw them performed but the Israelites not beholding it before now when God performed it they knew not what it meant This we see in the threatnings of God which when they are not beleeued then if the Lord strike such with sickenes c. they thinke it is fortune or some other chance and so profit nothing by it And so when the Lord helpeth out of any danger and we beleeue not his promise made to vs before then we attribute it to physicke or some other meanes and so are neuer thankefull 3 If we cannot rest by faith in the fauour of God though we want outward things it is certaine that we neuer truely esteemed the fauour of God and those neuer felt truly the forgiuenes of their sinnes which hauing it cannot be content to forgoe other things we must then learne to rest in the fauour of God whatsoeuer it bringeth with it 4 This is true faith when we yeeld to the word and beleeue it though we feele not the effect for when we beleeue after experience this is experimentall and hath not such commendations And this is so also in the threatnings when we measure them not by our senses but when we heare him threaten vs for some sinne which is in vs then we certainly beleeue that he will punish and therefore we tremble and studie to preuent that wrath And as we preuent the threatnings by giuing credit to the bare word so that is true faith in the promises when we beleeue them though we feele not the effect for feeling is the effect of faith Therefore when we are in miserie euen then hearing and recording Gods promises we must beleeue them and rest in them though we feele not present comfort And this is the cause why we cannot see God when he accomplisheth his promise because at the first we did not beleeue his word when we heard it And this is the cause that sinners cannot yeeld when they are punished but doe make a stumbling blocke of that which should leade them to repentance And this is the cause that any of Gods children doe profit in humilitie before God by afflictions because they first gaue some credit to the word though in much weakenes dulnes But the wicked are so by the diuel bewitched that they can profit nothing by their afflictions because they first hardened their hearts against the word 5 Noah Iob Zacharie Cornelius were iust men but we must know the two Courts of Iustice The first is the Kings Bench where yee haue strict iustice the other is the Chancerie where there is a mittigation of that strict course of iustice In the first court there is none found iust in the second court of acceptation some are accepted for iust men By his strict iustice God requireth that we keepe all the commandements that we haue but one ende that we neuer swarue from God In his court of acceptation he requireth first that we haue an endeuour to keepe all a full purpose to haue respect to all to flatter our selues in no sinne but being tolde of it to be readie to lament this God for his Christ accepteth for obedience to all his commaundements Secondly for
acknowledge it not hauing his word regard it not enioying his mercies inful measure wilfully resist them all If we so lie vnder sinne and fancie to our selues the Gospell and promises and mercie we deceiue our selues for as those that haue the fruites of the spirite haue no lawe written against them so they that haue not such fruites haue no Gospell written for them It is not the vniust man that shall liue by faith for hee lyeth vnder the law but the iust Gala. 3. Rom. 1. 17. Heb. 10. 38. Might not a man thinke you pen a Psalme of as many verses wherin the foote might run in this tenour For his Iustice endureth for euer as Dauid had done of his Mercie Psalme 136. The Lord will not part from any drop of his mercy to them which first haue not bin swallowed vp of his iudgements which haue not laboured and been heauie laden which haue not beene locked vp in hell for a season and felt for a time the fire thereof in their bones which haue not been baptized with the baptisme of their owne teares He that feeles not these things in some measure here elsewhere shall he feele them It is the iudgement of Abraham The diuels policie in youth in health in prosperitie is to sing vs songs of God his mercy but in age in sicknes in tribulation vpon thy death-bed he will make such reasons for his iustice as we shall neuer be able to answere Wherefore the Lord hath to make it more terrible in our eyes put vpon it the name of his most wrathfull indignation fierce and heauie displeasure It is not for vs as we do to put the remembrance of this farre from vs or to shift it lightly by turning ouer to a Psalme of mercy but to terrifie our owne soules with it and to cast our selues downe with the trembling consideration of his iudgements Of one example without a precept nothing is to be concluded and therefore in great wisedome that men at the last gaspe should not vtterly despaire the Lord hath left vs but one example of exceeding extraordinary mercy by sauing the theefe on the crosse by faith onely yet the peruersnes of all our nature may be seene by this in that this one serueth vs to loosnes of life in hope of the like whereas we might better reason that is but one and that extraordinary and that besides this one there is not one moe in all the Bible and that for this one that sped a thousand thousands haue missed what folly is it to put our selues in a way where so many haue miscarried To put our selues in the hand of that Physition that hath murthered so many going cleane against our owne sense and reason whereas in other cases we alwaies leane to that which is most ordinary and conclude not the spring of one swallow It is as if a man should spur his asse till he speake because Balaams asse did once speake so grossely hath the diuell bewitched vs. And yet if we mark in that example which the diuell so oft tempteth vs with we shall see euen in that little time he liued sundry good works as many as in that time case would be required first prayer secondly confession thirdly glorifying of Christ fourthly humilitie remeÌ„ber me fifthly reprouing of his fellow sixtly acknowledging of his own deserts seuenthly patience And it is to be thought by these few that if he had liued he would not haue been behind any of the Saints The root being holy the braÌ„ches must needs be like vnto it My senteÌ„ce is that a man lying now at the point of death hauing the snares of death vpoÌ„ him in that streight of feare and paine may haue a sorrow for his life past but because the weaknes of flesh and the bitternes of death doth most commonly procure it we ought to suspect our selues if we neuer sorrow till then And therfore let vs store our selues with good things against the euill day come vpon vs for our life past for as that man which in his health and good successe hath been diligent to feare God and to do good feeles in his sicknes an vnspeakable comfort which he would not misse for all the world and a mighty boldnes to speake vnto God towards whom he knoweth he hath not beene vnkind doth not feare at all so that man which whiles the world prospered with him neuer thought of God nor regarded his word nor the preaching thereof when the visitation of the Lord is vpon him when God shall take his soule from him his case is most miserable feeling no comfort nor daring to speake to God whom he hath neglected And sorrow such a one neuer so much yet he doubteth and must needs doubt for that he knoweth not whether his remorse be of the loath somnes of sin or for the feare of death whether he be humbled before the Lord or before sicknes It is good policie to print his iudgements first in our bowels and to diet our selues more sparingly with his mercies least making vp our sins in the remembrance of his mercies they breake forth flame to our confusion in body soule euerlastingly Eccles. 12. Psal. 73. Heb. 12. Rom. 11. Thy iudgements are as the great deeps Then to feare God when he sheweth mercy and to loue him when he executeth iudgements are two hard things yet necessarie Howsoeuer God doth now forbeare he will not doe so alwaies but he will set him downe in his iudgement seate and throne of iustice and our chiefe care must be how we may appeare without feare and trembling before him This is it that we must thinke of at midnight what we shall answere that dreadfull Iudge when he shall aske for our account Let vs set him before our eyes not as our fond braine is wont to imagine of him but as the Scriptures describe him When he will arise to commaund the Angell to blow his trumpe such a God as the Seraphins hide their faces at his glorie at whose presence the mountaines smoke and melt away whose wrath shall shake the foundations of the earth who ouertaketh the wise in their policie who wil not account the guiltie innocent at whose purenesse all our innocencie is as a stained cloth whose iustice the Angels themselues dare not call for whose iudgement when it is once kâ—â—dled burneth to the bottome of hell Let this God take his place let him trie our hearts and examine our thoughts let him call for the account and take his reckoning let vs thinke how we shall stand before him quietly with peace of conscience who is it that can doe it Esa. 33. 4. let him of vs come forth Alas none shall dare to doe it If the Lord in his owne person should appeare vnto vs without Christ a redeemer we should flie from him with horrour and feare and neuer be able to stand in his sight 2 He that searcheth
also in doing of good otherwise than we ought to doe To leaue sinne in it owne nature is a commendable thing but if we doe it for feare of punishment or for shame of the world rather than for conscience of sin it is not at all praise worthie The adulterer may restraine his loathsome and sinfull action not for that he feareth to defile himselfe with sinne in the sight of God but because he would not be knowne to haue sinned in the sight of the world the theefe may surcease from actuall theft for feare of the law and to auoide the gallowes but neither of these haue repented of their sin though after a sort they haue left their sin This is manifest in that they leaue not euery sinne as true repentance doth without all exception or dispensation but onely those bloodie faced sinnes which ciuill discipline censureth with shame and suffrings as murther treason adulterie and theft making no bones to commit sins as grieuous before God though not so punishable before men as are swearing prophaning of the Sabbath lying drunkennes such like which sinnes if they were worthy of imprisonment by law either men must change their accustomed course or all the prisons in the realme would not be able to receiue the offendaÌ„ts Such men learne the common statutes and penall lawes of the land the lawes of the Lord the statutes of the highest they will learne hereafter If they had a conscience of sin then it should be in vniuersall not in particular because one sinne is as grieuous to the Lord as another and no sin must haue a placard before his presence Other will leaue sinne because they haue beene in seruice so long and spent their body so much in sinne that now not that their action is lamed but because their abilitie is gone they for feare of some sickenesse will leaue it but if they might runne through a new body they would runne through their old course againe Others haue consumed all to feede and cloath sinne and therefore now because their purse constraineth them not because the law commaundeth them or the curse feareth them they count it for husbandrie to staie a while Others being somewhat politike thinking it good to get some profit that may giue longer life to pleasure hereafter for a while bridle in their wantonnesse whiles they haue gotten some sure hold of their inheritance and after so soone as they haue brought with sorrow their fathers olde age to the graue recompence the diuell with their hote pursuite of sin much more than they lost in their former sparing of sin Others when either for deadnes of nature or want of abilitie or feare of man they dare not or cannot commit sinne in their owne persons yet they drawe ouer as much pleasure as men in their case may doe by commending and chronicling of their owne sins past or by laughing in their sleeues at the artificiall sinning of some other present They can laugh at sinne hartily whereby they shew they cannot mourne for sinne hartily they make a mocke of it therefore bewray they haue little conscience of it and therefore they die in their sinnes howsoeuer they haue left their sinnes To deale carefully in Gods worship and faithfully with man are things both commaunded and commended and yet to doe them without zeale of Gods glory and with a care or our vaine glory rather to win credit to our selues than to gaine credit to the Gospell is neither commended nor commaunded And yet how many beguile their owne soules hreein it may appeare by so many frequenters of the word and so few fruitfull hearers of the word if they profit not it grieues them not if they remember it not they â—est at it if they cannot speake of it they scoffe at it and yet they thinke they be great protestants Many goodly and godly things we may seeme to doe before men and be thought to be petty Angels come out of the cloudes and yet being impoisoned at the hart with vaine glory the Lord hath no delight in vs our owne hearts euen in these glorious workes doe accuse vs our consciences doe controll vs and without repentance God that is greater than our conscience will in the end condemne vs Contrariwise be our action neuer so beggerly for want of abilitie neuer so deformed for want of beautie in the eyes of man yet if it commeth from a sincere heart sound and sincere in the eyes of the Lord it is acceptable and through Christ accounted righteousnes vnto vs. If then for sins sake we leaue sin and leauing sinne repent of sinne repenting of sin leaue sinne though the lees of it remaine in vs if for righteousnesse sake we labour for righteousnesse â—hough an essentiall righteousnesse be not inherent in vs though we do not all good we loue but in loue desire to doe it though we leaue not all sinne we hate but in hatred of it labour to resist it the good we do is accepted the good we desire to do is imputed the euill we leaue is discharged the euill we desire to leaue shal not be imputed True it is indeed no maÌ„ can say my hart is vpright I am pure if he measure himselfe by the rule of the law which thing whosoeuer seeth not by his manifold corruptions as yet he seeth nothing as he should see yet the children of God may say their hearts are right within them when by faith in Christ and a pure purpose to approue themselues vnto God their hearts are purified so as they labour for the death of sinne though the whole body of sinne be not slaine in them and labour for true righteousnesse though the man of righteousnesse be not fully fashioned in theÌ„ This doctrine then hath two especial vses the one to humble vs the other to comfort vs. Good cause we haue to be humbled by it seeing it teacheth vs that the cause of sinne is stil in our selues and cannot be charged vpon any other as the cause thereof For if our corruption were not neither Satan by feare and tyranny neither the world by preferment and glory neither the fleshly delights by subtiltie neither our enemies by their feares and tyrannie could euer preuaile against vs Christ Iesus was thrise vehemently assaulted yet because the Princes of this world could find nothing in him and all his temptations were as a little arrow shot at a brazen wall no corruption being in his heart no guile being found in his lips they nothing preuailed against him Adams heart was corrupted before Adams hand had sinned Sathan doth offer we doe yeeld vnto our temptations he is the occasion but we are the cause of our owne woe The fond sophistry and lying logicke of theeues is here to be withstood who thinke they wash their hands from all sinne by crying woe worth such a man that euer I knew him for had not he constrained me and
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
them nor haue any good holy and profitable vse of them Contrariwise if the spirit doe teach vs and assure our hearts that all the creatures of God are sanctified vnto vs by the word and by prayer then shall we giue God due glorie in them finde profit by them and haue them so long continued vnto vs as shall be expedient for vs. Some do looke on the word of God onely to get knowledge or to be as others are at the last it will be loathed of them So the Minister of God if we like him onely for fauour o◠some gifts that he hath and not for that he is the minister of our saluation we tha◠quickly either make him an Idoll or else vtterly despise him Therefore if we will alwaies haue them in due estimation let vs acknowledge them to be such as labour for our saluation 7 As oftentimes it falleth that some men receiue naturall sicknesses from their naturall parents so doe some likewise receiue from their naturall parents naturall sinnes 8 When some had admonished him for making mention of old sinnes when he was at the death of any he said first I esteeme not men as they are in the time of their sicknesse but ordinarily I measure them as they were in their liues Againe they are not guiltie of olds sins in death which repented truly of their old sins in health and life Besides if they be not guiltie my prayer or speech hurteth them not but profiteth others if they be guiltie the trouble of them shall turne to their good in that they shall finde the iudgement of this world and escape the finall iudgement that is to come 9 He thought that there should not be one Minister for the sicke and the whole in the time of the plague but that one should minister to the whole whilest their owne Pastor tended the sicke 10 So greatly he reioyced in troubles that he would not wish to be vtterly freed from often infirmities because the Lord had very much by them prouoked him often to examine himselfe 11 A certaine godly and especiall friend of his making knowne his purpose in taking physicke to helpe him in a lesse infirmitie he said Sir your physick may ease you of some paine but I hope it shall not purge you of the fauour of God for although you be eased in this yet for that God loueth you he will meete with you in some other thing 12 Asa was reprooued because he sought not the Lord when he was sicke of the gowte which was a punishment of his vnlawfull couenant 2. Chron. 19 though it came of his age and trauaile The children of God must so thinke of the meanes that they see God disposing nature destituting them of grace if they faile in the right vse of the meanes Many now adaies in sicknesse goe to the Physitions with Asa neuer considering their sins the iust cause therof It is good to seeke to the Physitions so that God be first sought to by repentance of that sinne which we thinke to be the cause of the same But when the Physition cannot helpe them and when they know no cause of their sicknesse but are strangely stricken and suddenly then they are found and say they are taken as Moses Exod. 4. iuddenly stricken saith that the Lord hath met him so the strangenesse of the thing did sooner bring him to God Therefore as the children of God are by this meanes sooner brought to God as Moses and Iob so the wicked in the like cases doe flie further from God and thinke it lawfull to goe to witches when their Physitians cānot help Let vs then both in ordinarie and extraordinarie meanes of blessings and punishments alwayes confesse that the hand of the Lord hath wrought it and seeke to bee cured of him by whom we haue been wounded And let vs so looke to the meanes as that wee first reconcile our selues to God for our sinnes and pacifie him in that hee may blesse and not curse the meanes of Physicke 13 The Lord sendeth plagues one greater than another yet alwaies threatneth before the plagues doe come so that if wee would profit by the threatnings wee should preuent the plague that it should not come And this vse ought we to make of the threatning that so we may escape the iudgements by profiting by the word and by them 14 Some will say that they doe not finde in themselues those fruits of true repentance by their sicknes and troubles which are set downe to bee in the children of God Such must take heed that they doe not denie that which God hath wrought in them Iob could neuer be brought to doe so But if thy afflictions continue and thou findest not that profit that should be in thee reason thus with thy selfe I am the child of God and am afflicted and yet profit not as I ought therefore God doth continue the same vpon me that I may reape due profit by it Therefore I willingly yeelde to the crosse and take it vp but if thou feelest not this yet if in thy heart thou doest loue Gods word and his children and all goodnesse and hatest sinne and all wickednesse thou must needes be his child and therefore be comforted for because thou art not humbled therefore thou reapest not the fruit of affliction and therefore they lie still vpon thee that at what time soeuer thou art humbled the Lord may take away the crosse and giue thee the fruite of thine afflictions For when thou art humbled he will cease to afflict 16 A godly Physition in the time of persecution hauing three patients resorting vnto him to be cured of one great euill said this strange disease and sicknesse be tokeneth some strange sinnes and corruptions to be in you and therefore if you will by me be freed from the sicknesse reconcile your selues to God that he may free you from your sinnes They all at once excused themselues wherein they bewraying their great ignorance the Physition vnripped their liues and at the first inquired of them if they did not frequent the Masse They could not plainly denie it but couertly excused it saying that therein they did but as others which when the man of God perceiued haue you so highly displeased God and know not of any sinne to be in you goe your wayes and first learne how grieuous your sinne is before God for the Lord hauing laide his rod vppon you I dare not take it off vnlesse yee shew fruites of repentance And thus he dismissed them vntill they knowing and acknowledging their sinne with griefe returned and afterward were healed CHAP. LXIIII. Of Sathans practises and of Schisme and securitie THe Diuell setteth an high estimation of a man for that as wee may reade in the Gospell hee thinkes himselfe whilest hee is in a man to bee in a palace but when he is out of a man hee thinkes himselfe in a desert Hereof it is that being cast
THE WORKES OF THE REVEREND AND FAITHFVLL SERVANT OF IESVS CHRIST M. RICHARD GREENHAM MINISTER AND PREACHER OF THE WORD of God collected into one Volume REVISED CORRECTED AND PVBLISHED FOR THE FVRTHER BVILDING OF ALL SVCH AS LOVE the truth and desire to know the power of godlinesse By H. H. THE FIFT AND LAST EDITION IN WHICH MATTERS DISPERSED BEFORE THROVGH the whole booke are methodically drawne to their seuerall places and the hundred and nineteenth Psalme perfected with a more exact Table annexed ECCLESIASTES 12. 21. The words of the wise are like goades and like nailes fastened by the Masters of the assemblies which are giuen by one Pastor GOD IS MY HELPER LONDON Printed for VVILLIAM VVELBY and are to be solde at his shop in Paules Church-yard at the signe of the Swanne 1612. TO THE HIGH AND MIGHTIE MONARCH IAMES BY THE GRACE OF GOD KING OF Great Britaine France and Ireland defender of the Faith c. RIght gracious Soueraigne I doe here humbly present vnto your Highnesse the holy Labours of that worthy Seruant of Christ Mr. RICHARD GREENHAM painfullie collected corrected and published for the good of Gods Church by my late deere Husband Mr. HENRY HOLLAND a Preacher of the Gospell in your Highnesse Cittie of London VVhich I am bold to offer vnto your excellent Maiestie partly in respect of the Author a man renowned for his rare pietie and paines and for his singular dexteritie in comforting afflicted Consciences partly in regard of the worke it selfe so well accepted and approued in the Church that this is now the fift time it hath ben published But chiefly because my husband hauing a little before his death bestowed great care and paines in collecting and preparing for the presse the fourth and last part of these workes which in this edition is added to the rest straightly and many times charged mee vpon his death bed to present and dedicate the whole vnto your Highnesse as a pledge which he desired to leaue vnto the world of his most dutifull affection and earnest desire to doe your Maiestie all the honour and the Churches within your Highnesse dominions all the seruice that hee could VVherefore humbly praying that your excellent Maiestie would be pleased to accept the same at the hands of a poore widow from him that is now at rest in the Lord and hath in part receiued the crowne of his labours I doe earnestly beseech the God of heauen abundantly to heape all graces and blessings vpon your Highnesse and your royall posteritie in this life and finally to set vpon your heads the crowne of euerlasting life and glory in the world to come Your Maiesties most humble and dutifull subiect Elizabeth Holland widow TO THE RIGHT HONORABLE AND VERTVOVS LADIES THE LADIE MARGARET COVNTESSE OF CVMBERLAND AND THE LADIE KATHERINE Countesse Dowager of Huntington H. H. wisheth the increase of all true honour and comforts in this life and after death a crowne of glory with Iesus Christ. I May seeme to passe the boundes of Christian modeslie so to presse into your presence Right Honorable and vertuous Ladies without due regard of your persons and places But such is your wisedome that you can and your honorable affection that you will heare with patience the meanest seruant of Iesus Christ. I come Right Honorable as in the name of the faithfull seruant of Christ M. R. Greenham a man well knowne vnto your honours and to those most religious patrons of all pietie and good learning the right Honourable Earles of blessed memorie of Huntington VVarwicke and of Bedford which now sleepe in the Lord. Of them much was hee reuerenced in his life time of your Honours much lamented after death for that you know the losse of such to be no small wracke vnto the Church and people of God Now so it is right Honorable and vertuous Ladies that pietie in this declining age waxeth daily very faint impiety doth much abound and God hath not only set before you those noble examples for imitation but also hath enriched your harts with his faith feare and loue as it well appeares to embrace his blessed truth and to be as nursing mothers to the holy religion of Christ. Now then this good seruant of the Lord God gaue him to recompence his want of naturall children many sonnes and daughters begotten by the Gospell to the faith of Christ and some orphanes hee left after him which being cherished and accepted with grace among men shall truely resemble the Fathers heart which begat them and stand vp for him to speake and preach pietie and the true faith of Christ to posteritie One of which after a yeeres trauell in the nurcing and education coated and attired in the best manner that I can and now able to speake distinctly and comfortably the fathers minde and meaning to all the spirituall Sonnes and Daughters of God in our Church here I doe in loue vnfained vnto him and in dutie to your Honours humbly present vnto your Honourable protection If the holy Ghost thought good to commend his great and most diuine Oracles which haue a singular kinde of spirit life and power in them knowne to all true beleeuers to the Church and people of God vnder the patronage as it were of honourable and vertuous Nobilitie for that Inferiours neglect euen the best things which their Superiours seeme lesse to account of and examples doe best preuaile with vnbeleeuers No maruell right Honourable Ladies if the seruants of God desire the like fauour and patronage for their labors euen of those whom the Lord hath set as bright shining starres among men Your Honours shall finde in this first portion of this worke a delectable and comfortable varietie of graue experienced counsels which may serue as precious remedyes wisely applyed for many euils and holy directions for the good gouernment of a Christian life and most diuine rules grounded vpon Scriptures and well approued by his long practise seruing well to appease the rage and to quench the scorching flame and fierie darts of the diuell which so torment all poore distressed consciences in this life Such experience and good liking haue your Honours had of this man of God of his godlines and grauitie and of the manifold gifts of God in him that I neede say no more as any way doubting of your Honourable acceptation I haue beene bould thus to knit your Honours together in this one Epistle because I am well assured the spirit of Grace hath knit your hearts together in his faith and feare and for that you were so knit together in loue vnfained to this holy seruant of Christ This worke then I commend vnto your Honours and your Honours and it to the good blessing and holy protection of the Almightie Your HH to commaund Henry Holland THE PREFACE TO THE READER THe lips of the righteous feede many The true diet of the soule is an Art most rare a very diuine facultie It must be graunted that
the meanes to mortifie concupiscence which being wisely and in some conuenient time vsed with moderate exercise of the body if they do not preuaile it is like that God doth call a man to the holy vse of mariage howbeit it is to be obserued that in watching and fasting we are not to prefixe certaine set times this day or that day but then to vse it when God calleth vs vnto it by fit occasion without the which care the often vse of these exercises will breede a want of reuerence of them Cause good 1 THere is no greater enemie to a good cause than he that by euill meanes doth both handle and maintaine it 2 He said that men must profit by this if hauing had good causes in hand they haue had ill successe because herein it pleaseth God often to denie that vnto vs iustly which men denie vnto vs vniustly either for that he correcteth some sinne wherein they liue or else for that they vsed not prayer but trusted too much in the meanes and not in God Of naturall Corruption 1 HE obserued this experience in himselfe that when he would not doe a thing that was good then his owne reason and the diuell would easily teach him an excuse Lord forgiue vs this corruption 2 He thought by nature all men to be Papists heretickes adulterers c. vntill God renued them so that if all heresies Papistrie impietie were ceast among all men yet if a man be left of God he hath in himselfe sufficient matter and spawne to breede reuiue and to renew all kinds of sinne Despaire 1 HE obserued this policie in Sathan that to make men despaire hee would make them argue thus I haue no faith in this and that particular And contrarily to traine men to presumption hee would make men argue thus I haue a generall hope and faith and therefore I dâ—â—â—â—â— not but my faith is â—ound in euery particular both which are hurtfull 2 When we distrust Gods promises let vs set before vs the example of his mercie done to others that we may be the more assured to obtaine faith and when we begin to presume let vs set before vs the examples of Gods iudgements that we may pray for humilitie 3 Many dispaire of helpe because of their owne vnworthinesse as though there were â—o hope of Gods mercie vnlesse we bring in our gift and pawne in our hands to him but this were to disered it the Lords mercies and to bring in credit our merits and rather to binde the Lord vnto vs than vs vnto him but if our sinnes be great our redemption is greater though our merits be beggerly Gods mercie is a rich mercie if our case were not desperate and we past hope of recouerie our redemption should not be so plentifull but when all seemes to goe one way when heauen and earth the Sunne the Moone and the Starres goe against vs then to ransome vs and to make a perfect restitution is to draw something out of nothing euen as in sicknes to haue either little danger oâ— in great danger deliuerance by present meanes is nothing but in extreame perill when physicke can doe nothing and nothing maketh for vs but the graue then to be rescued from the graue and to recouer our life from the pit is redemption Death 1 AS we must thinke of life as being content to die so we must thinke of death as being content to liue And they are as well to be liked of that measurably feare death as they who ioy so much at it because they that moderately feare death haue this in them more than the other which is also allowable by grace and nature that they tremble at Gods iudgements 2. He said be neuer durst desire to die howsoeuer his continuall crosses did affoord him small desire to liue therefore he feared and forewarned men of these kindes of wishes because often the Lord heareth a man in iudgement though in some mercie and when he wisheth this or that affliction he laieth it on him so that after he cannot doe that good to others which to his owne comfort he might haue done 3 To one that said she feared death he said As I would haue you to thinke of life as being content to die so thinke of death as you would also be content to liue and as for the feare of death I like as well of them that measurably feare it as of them who so ioy at it for I hope and like well of them also Howbeit I see not this in those which is in them and which is a thing both allowed by grace and nature that is that they tremble at Gods iudgements You will say that notwithstanding you see not why you should not feare death seeing you finde no comfort in life to which I answere that your life hath not been without comforts howsoeuer things gone are soone forgotten though your coÌ„forts were not in the full measure hoped for and it may be that plentifull measure shall be giuen you in death But what if you should die in this discomfort for my part as I my selfe looke for no great things in my death I would not thinke more hardly of you neither would I wish any to iudge otherwise of Gods childe in that estate of death for we shall not be iudged according to that particular instance of death but according to our generall course of life not according to our deed in that present but according to the desire of our hearts euer before and therefore we are not to mistrust Gods mercie in death be we neuer so vncomfortable if so be it hath beene before sealed in our vocation and sanctification Desire 1 HE said God looketh to the desires not to the deeds of his children and if we purpose to doe good howsoeuer we finde ignorance what where and when to doe good God will direct vs in occasion place and time and in mercie will pardon our weakenes though we faile in the circumstances Dispraise 1 WHen any told a thing that sounded to the dispraise of a man he as not credulous in such matters would make shew to the carnall plaintiâ—e that he was as one not hearing and would fence off the matter a long time by causing him to repeate often his matter Diet. 1 BEcause no particular rule can be set downe how to amend excesse and defect in diet this were the best rule generally to be obserued so to feede as that we may be made thereby more fit either to speake or heare the praises of God with more cheerfulnes and reuerence Dreames 1 A Naturall dreame which commeth of naturall causes easily slippeth away but if our dreames dwell longer vpon vs and leaue some greater impression in vs they may be thought to proceed either from God or from the diuell And by these it is good to profit if they be fauourable by thinking such a thing we might haue if we
one will follow wherefore as it is good wisedome not onely to auoide the plague but to eschewe euery little ragge that may seeme to carrie the plague so it is heauenly wisedome not onely to auoide grosse sinnes but all such shewes of sinnes as may draw on the other And as we count it pollicie not to go as neere the riuers banke as we can least suddenly or at vnawares we should slip in so it is a spirituall policie not to goe too neere sinne least we be ouertaken of it before we be aware of it 5 It is our corruption to be scrupulous in sinne in the beginning but when we are entred in a little wee runne ouer head and eares 6 This is a sure experience whether the sinne which hath often assailed vs shall get dominion ouer vs or not if the oftner we are tempted the more we are grieued the more we striue against it the more we labour for the contrary vertue we shall shortly be conquerors ouer it But if the first comming of sinne wrought some griefe in vs the often comming of it makes our griefe the lesse and causeth vs to cease to vse the meanes of with standing it and to be carelesse in the contrarie vertue then it were to bee feared that that sinne in time should preuaile against vs and that we should get no victory ouer it 7 Though it is hard to find out our speciall sinnes yet by often and diligent examining of our selues by earnest prayer that God would reueale vnto vs our sinnes by often hearing and reading the word by marking the most checks of our consciences and reproches of our enemies we might be led to the neerest sight thereof 8 If Gods children are readie to slip in a moment how much more dangerous is the estate of the wicked who are willing to fall continuallie It is wonderfull to see a poore sinner ready to swound and fall dead almost at euery sinne which a man would thinke to be nothing to feare him or driue him to this feare and yet when aduersities straunge iudgements persecutions and death doe come to bee exceeding patient comfortable couragious and valiant And againe it is strange to see others who maruell that men will suffer themselues to be feared with sinnes and aske what meane men to stand trembling at the word of God yet let sicknes come or if the hand of God be vpon them or let death come towards them they quake at the name of sicknes death or hell and either they proue very senslesse and blockish or else they be in a most desperate estate yea if God begin to recken with them euery countenance of a godly man euery chirping of a bird and drawing neere of the least and weakest creature towards them euery shaking of a leafe mouing of a shadow euery noyse of the aire appaleth their courage and maketh them most fearfull cowards They feare most when Gods iudgements are executed which feare least when they are threatned And they feare least when Gods iudgements are accomplished which tremble most when wrath is denounced Wherefore if wee long for courage and lothe cowardise against the euill day let vs labour for a good conscience which breedeth true boldnes and flie from sinne which bringeth a spirite of feare vpon vs as daily experience may teach vs. It is better to feare the euill to come when only feare and not euill is vpon vs than to feare then when besides the feare the affliction it selfe is come which so sorely besetteth vs that wee haue no libertie or leaue to breathe for any comfort or to hope for any deliuerance 9 They that will haue a true faith in Christ must belieue in him that he is our wisdome righteousnes sanctification and redemption Are then thy cogitations confounded Seest thou no knowledge not so much as a literall knowledge of Christ but all is doubtfulnes all is dulnes all is deadnes in thee as though thou neuer knewest heardest readest or learnedst any thing Now know and belieue that whatsoeuer knowledge experienced power of vnderstanding was in Iesus Christ the same is made thine hee is thine annoynting that will teach thee all Hast thou knowledge and yet thy life not brought agreeable or proportionable to thy knowledge Thou art troubled with thy sinnes thou feelest no goodnes thou thinkest thy selfe as an euill tree voide of all good fruite Now remember that as Christ being no sinner was made of God a sinner and punished of God as a sinner for thee thou hauing no righteousnesse art made through Christ righteous and shalt be rewarded of God as righteous through him It may be God hath enlightened thee with heauenly vnderstanding he hath hitherto strengthened thy desire in giuing thee to walke vprightly but now thou art afraid thou shalt not perseuere because of thy corruptions thou tremblest to remember how many excelling thee in gifts and graces haue fallen away and that all is but hypocrisie thine owne heart thou thinkest will one day beguâ—le thee now call to minde that Christ is made vnto thee holines not as a new Moses to follow but as a Messias to beleeue in as the author and finisher of thy holinesse so that to perseuere seemeth impossible to thee yet with him it is possible yea and more easie to continue thee in holinesse being begun than to conuert Zacheus Mathew and Mary Magdalen or to reconcile the Lambe and the Lion others which he hath surely done There is one thing yet troubles thee thou hast many things promised thee and thou thinkest they are not performed thou lookest for peace of thy minde and behold a wound of the spirit thou art the heire of the whole earth and yet pinched with pouertie thou art Lord of libertie and yet liest in prison it is so and yet in all this see Christ is thy redemption not suffring thee to be ouercome with any of these in this life freeing thee wholy from them in the life to come Admit thou werst cruelly persecuted caÌ„not he that made the fire not to burne at all the three children in the furnace make the fire so easily consume thee as thou shalt comfortablie beare it Will not he that made the Lions being hungrie not once to open their mouthes on Daniel crush thee so greedily that thou shalt willingly sustaine it Now the meanes are the word prayer and Sacraments the word carrieth the spirit of faith into thy heart prayer giueth thee a feeling of thy faith the Sacraments confirme both thy faith and feeling 10 We must not be proud in our gifts for God hath in iudgement giuen iudgement to many simple ones to spie vs out If we confesse to God we must frankly and freely bring our selues into the presence of God and lay our hearts naked and bâ—re before him we must not as harlots wipe our mouthes and say we haue offended and yet fall into sinne againe but
meaâ—es but if any at any time shall haue more â—ffectuall feelings by priuate conference let him not neglect the publike reading but with all holy humble thankfulnes yeeld this soueraigntie to the Lord that he is to dispose his gifts to whom by whom where and when it pleasetâ— him 40 We are neuer the further from temptation for misliking it but the neerer vnlesse as in â—udgement we mislike it so in affection we humble our selues in feare and prayer as knowing that in time it may inuade vs. 41 Though oâ—ten we speake of things lawfull yet we want wisedome in examining the tiâ—â—â— plâ—â—e â—â—â— persons when where and with whom wee talke and so Sathan laboureth to mâ—ke vs silâ—nt when wee might speake to Gods glorie For the auoyding of this tempâ—ation wee must speake when GOD giueth vs occasion beeing thankfull for the good moâ—ioâ—s of Gods spirite and humbled for our weakenesse wherby both our speeches are most sâ—ained and we faile in many circumstances Then doing it in singlenes of hearâ— onely for the loue of Gods word and of his glorie let vs wholly commit the succâ—ssâ— whâ—â—h depends not on vs though wee obserue all circumstances to the blessing of God in Iâ—sus Christ. 42 In the regeneration and dying of sinne we come as it were to the best head and triall of our hearts when wee come to those sinnes wherein either nature or custome doth breede delight 43 The meditation of death doth so far moue vs from suffering our delights to dwell on earthly things as reason disswadeth vs from making any cost about a tabernacle where we know we shall dwell but a while 44 Our corruption is like to the wantonnesse of children who will doe either as they list or â—lâ—â— leaue all vndone 45 Wâ—en we thinke that our chiefest care is to glorifie God wee indeed doe seeke our owne glorie 46 It is a gracious thing to vse all our members to Gods worship for that will comfort our coâ—science when we cannot vse them 47 If we â—â— notorious in sinne we shall be notorious in an euill name Many would be loâ—h to be â—â—â—â—ed wicked who can be contented to be wicked but Gods children had rather be good then accounted good as the couetous man c. 48 Maâ—ie oft times desire that which when they haue gotten their conscience is afraid to vse 49 Lord giue me thy grace to remember the bead-row of my sinnes to humble me in prayer Lord teach me the catalogue of thy mercies truely to make me thankfull 50 As God doth rather oftentimes by heaping his benefites then powring his plagues vpon vs shew vs our sinnes so we must rather by courteous dealing then seuere handling shew others how they haue offended vs. 51 Ordinarily when God most comforteth he most humbleth before 52 If God watch ouer vs when we sleepe in vnbeliefe much more he will doe it when we wake in faith 53 The sinne of the master of a familie bringeth sinne ouer the whole familie as wee see in Abâ—melech 54 Wee can marke what men are spared and so flatter our selues but we marke not how they repent least we should disquiet our selues 55 We must not denie mercie to others least God denie mercie to vs. 56 Many meddle and stirre much about a new Church gouernment which are sensles and barren in the doctrine of new birth but alaâ— what though a man know many things and yet know not himselfe to be a new creature in Iesus Christ It is often the policie of Sathan to make vs trauell in some good thing to come when more fitly wee might be occupied in good things present 57 As the creatures were made for man so were they punished for man 58 If mercie must pleade for mercie Maâ—th 5 then mercie cannot pleade for merit 59 It is a mercie to let vs see that by Temptation which wee might feele by wofull action 60 If wee be tempted let vs first examine it by prayer whether it be contrarie to the word if it be a sinne then it bringeth the curse if it bring a curse then must we tremble if wee tremble not let vs suspect that our nature liketh the temptation and let vs applie prayer if wee tremble in truth we will neuer doe the thing whereunto we are tempted 61 The Dâ—uell when he cannot at the first corrupt the action he will begin to corrupt the iudgement and the affection 62 When wee must of necessitie vse inferiour things wee must vse them as readie to want them 63 As the hiding of our sinne with Adam hindreth mercie so to confesse our sinne greater then it is with Câ—ine displeaseth God highly 64 Manie will seeke the kingdome of heauen but not the righteousnes thereof 65 A good thing if it bee let alone it will decay but if an euill thing be let alone it will increase 66 The Prophets hauing regard not what ought to be first in knowledge but first in practise respected not the perfection of order but the corruption of our nature 67 Familiaritie with sinners bringeth the punishment of â—â—ne If the wicked that are without the tuition of God and stand onely vpon his â—â—â—◠〈◊〉 and euery minute of an houre lye open to Gods curse and vengeance if they bee our companions then when they are punished doubtles wee shall not escape 68 Sinne may easily be conquered of vs when it is young wee may easily be conquered of it when it is olde 69 Wee must not so much reioyce for that we haue done as we must be carefull what to doe hereafter For manâ—e are called but few are chosen many begin gloriously which ende ignomiâ—iously 70 When wee deferre to haue that in affection which we haue in iudgement it is the iust iudgement of God to depriue â—â—â—â— that which we had in iudgement 71 When wee haue oftentimes qâ—â—ked at a sinne and afterward although wee like it not yet if we mislike it not with as great indignation as we were woont to do but by little and little wee can well away with it it is to be feared that by degrees wee will fall to that sinne ourselues 72 We must be proud against Sathan in Christ and humble to all men in Christ. 73 The neerer Heresie commeth to the likenesse of the Trueth the more daungerous it is 74 Hee that will dissemble with God in his life will dissemble with him in his death 75 Many will take vp the sword to defend Christs cause with Peter who with Peter will shrinke when persecution commeth 76 Wee shall sometime feele by experience a terror suddenly come vpon vs when we are alone or vehemently to strike vs in the night which is sent to humble vs the Physition will say it is a melancholy passion
all ioy so God would not haue vs to murther all griefes but that the remembrance of our bodies turned to moules and of soules called to the booke should correct our vnruly hearts remembring in our deepest ioyes the lamentable cries of Syon and accompting our delight to be but as the ruines of Babell 12 Oh that men would feare and follow the Lorde Well follow they must one way or other If wee will not follow the shepheard to the folde we must follow the butcher to the shambles if we chuse rather to goe to the shambles then to the fold we are sheepe indeede and worse then sheepe too But men haue gotten an old distinction when they are not able to turne their sicke bones on their beds they then will bring a dish of sinnes and dryed skinnes to the Lorde but how vnacceptable a sacrifice such refuses are Malachit doth tell them and they shall one day trie it 13 If yee aske whether a man may not lawfully desire to be in the Ministerie or no I answere that in the Ministery are two things a worke and a worship a dutie and a dignitie the worke or dutie to the glorie of God and good of his Church a man may desire but the worship and dignitie to serue our owne loose mindes is not to be desired 14 It is the wisedome of God in his holie word not onely to instruct vs in things concerning our saluation but also to teach vs in things of this life For although all things be good in the ordinance of God yet they are not good to vs vnlesse by knowledge and faith we be able to vse them according to the ordinance of God with prayer and thanksgiuing And as it is not sufficient to be a good man onely but a good man must vse good things So it is not enough to vse good things alone but he that must vse them must see himselfe to be a good man that is to haue his heart clensed by faith and by prayer whereby he is assured that he hath fetched the interest from Christ who hath and giueth title to all being himselfe the heire of the world 15 When we examine our selues we are to sit in iudgement on our selues and to keepe a solemne court in our owne consciences to suâ—uay our memorie our wit our senses our members and to see how we haue vsed them but yet so as least we should be too faâ—ourable to our selues either in not espying out our sinnes or in not condemning our sinnes still we remember to make the law the Iudge but Christ the answerer of tâ—e Iudge 16 If God his children are readie to slip in a moment how much more dangerous is the estate of the wicked who are willing to fall continually 17 It is wonderfull to see a poore sinner readie to swound and fall dead almost at euery little sinne when nothing in the world doth feare him or driue him to this feare and yet when aduersitie strange iudgements of God persecution death come to be exceeding patient and comfortable couragious and valiant and againe it is straunge to see others who maruell that men will suffer themselues to be feared with sinne and aske what men meane to stand trembling at the word yet let sicknes come or if the hand of God be vpon them or let death come towards theÌ„ they quaile at the name of sicknes hell or death and either they proue very senselesse blocks or else they be in a most desperate estate Yea if God begin to reckon with them euery stirring of a mouse shaking of a leafe mouing of a shadow euery noise of the eare euery countenance of a godly man euery chirping of a bird or drawing neere of the least and weakest creature towards them appalles their courage and makes them most fearefull cowards They most feare when God his iudgements are executed which feare least when they are threatned and they feare least when God his iudgements are accomplished which tremble most when his wrath is denounced Wherefore as we most long for courage and most lothe cowardlines when the euill day approcheth so let vs labour for a good conscience which breedeth tâ—ue boldnes flie far from sinne which bringeth a spirit of feare on vs. And surely experimentall wisdome may teach vs that it is better to feare the euill to come when onely feare and no euill is vpon vs than to feare then when besides the feare the affliction itselfe so sorely presseth vs that we haue no libertie or leaue to breathe for any comforts or to hope for any deliuerance 18 We are wont to ascribe the afflictions of the Church or Common-wealth the defect of right discipline and gouernment to the sinnes of the Magistrates when rather if we consider things with a single eye our owne sinnes haue begot such fruites For that God who rather loueth many than one that God who for tenne good men would haue spared whole Sodom who rather taketh away Saul a sinful gouernour than punisheth his louing Israel being humbled subiects knoweth rather to take away the King if the subiects be good than he desireth to alter the whole estate for the sin of one vnlesse it be when both Prince and people agree together in sin That God which euen in the time of the Church remaining but in a few families would rebuke Kings as Pharaâ—h and Abimelech that they should doe his Prophets Abraham and Isaac no harme â—oubtlesse the sinnes of the people doe breede defects of well doing in Princes When Israel began to sinne the Lord withdrawing his grace from Dauid left him to the numbring of his people The Altars were not taken away and why in the time of Iosiah The holy Ghost saith the people had not prepared their hearts to walke with the Lord their God 19 It is farre otherwise in our Christian profession than in the profession of other Arts. Physitians loue to haue some secret experiments wherein they haue a singularitie and which in their life they will communicate to none Lawyers haue some points which they will not make common but keepe for present and priuate gaine But this is rather a note of pride and of a conceited minde in heauenly things than of godlinesse For as true godlinesse forewarneth others of that sinne the sting torment filthinesse whereof we haue found so it traineth vp others to that fruit of holinesse whose beautie glorie and excellencie we haue both tasted and proued 20 It euer hath beene and is that prayer or comming to the diuine Seruice as they call it and resorting to the Sacraments haue beene more accompted of than the word hearing of it preached Many of superstition may thus come to prayer and of custome resort to the Sacrament who either doe not at all heare the word or else they heare it at their leisure or else they doe it but in ceremonie without vnderstanding or if they vnderstand it
our good if the more wee haue the more we feare to sinne the more we care to doe well 57 If in respect of sinne the will onely be enough to conuince and condemne a man though the worke follow not and he is counted an adulterer before the iudgement seate of God who hath onely looked on his neighbours wife to lust after her so in respect of good things we must not doubt but our good will and desire which but for abilitie and occasion is ready to good is also approued and accepted of God although the effects follow not so soone and so excellent as we doe desire If there be a willing minde it is accepted according to that which it hath 2. Cor. 8. 12. and such is our imputation with God as is our affection howsoeuer in effects we lagge somewhat behinde and come short of that ende and perfection which is set downe in the Law Abraham was accepted for his will and Paul reioyceth in nothing but in his will Rom. 7. 58 Merchants of one companie and partners are partakers alike of all their profites and damages which grow of their merchandise The man and wife ioyned both in marriage are both one flesh and participate in well and woe one with another Christ Iesus by reason of that societie which we haue together with him giueth vs a part and we likewise him of all that we haue and possesse And as a Prince marrying a meaner woman indoweth her with all his treasure is conteÌ„t with her ragges purposing now to inuest her with his robes So the Lord Iesus espousing vs most vnworthie to him is content to take the ragges of our vnrighteousnes to endow vs with the treasures of his holines and to inuest vs with the robes of his righteousnes Indeed some difference is betweene the Merchants and vs for both the gaine and the vse of trafficke is equall among them but betweene Christ and vs the gaine of his glorie is ours deserued and purchased by his obedience and the losse of our deserued death is his and charged wholly vpon him though our disobedience hath purchased it 59 Whosoeuer is ioyned in Christ for iustification hee must be ioyned to him in sanctification Shall we then take the members of Christ and make them the members of an harlot Shall we make the Temple of God the mansion of diuells Shall we doe such iniurie to the member of Christ Shall wee offer such violence to the Temple of God Shall wee being rotten imps and yet ingraffed on the stocke Christ Iesus willingly cut off our selues that we might rather be fit for our rottenes to be laid on the fire than for bringing of fruite remaine in so sound a roote God forbid 50 If Christ his Crosse be as a chariot of Triumph and as a pillar to fasten on the euidence which accused vs if the entrance of his Passion was so grieuous the continuance so fearefull the ende so lamentable and all to free vs from the guiltinesse of sinne it were great vnthankfulnes to let all his paines be lost by continuing still in the filthines of our sinne whereby though we haue no care of our owne saluation we shew an open contempt of Christ his precious Passion And we are then worthie to die in that whereas we might liue wee rather did chuse to die with sinne then to liue with Christ. If wee will not ouercome when wee may wee shall loose the promised rewards that are giuen to them who will not onâ—ly presse out the breath of sinne and at the death of it close vp the eyes of it but also follow it to the graue and couer it with moules that it neuer rise vp againe Râ—uel 3. 5. 12. 22. 61 Though we cannot wholly leaue off sinne yet the body life and kingdome of sinne is weakened in vs Sinne in the godly is as a rebell not as a Prince it is readie to spue out treason against the Spirit but it hath no power to rule ouer the spirit And as a serpent cut into many pieces hath but certaine relikes of poyson in the maimed and mangled members thereof and is not able to exercise the like violence to a man as when it was whole and right membred so howsoeuer some remnants of sinne sticke in our old but martyred Adam yet it hath no such force to exercise it selfe against vs as when it was a perfect monarchie and had the sole regiment and primacie in vs. 62 Sathan is very wise in all his attempts hee taketh the best instruments as politike men vse to doe in matters of importance In Paradise he maketh choice of the most subtill beasts and opposeth his strength to the weakest vessell After being moued to choler for the Churches deliuerance in Egipt he stirres vp no meane parties but sorteth out Magicians inchanters mathematicall heads men of deeper wit and experience Vnder the Prophets he chuseth Kings and Queenes and they carrie the traine of the common people as the drouer doth his heard Against Christ he setteth the profound Scribes and learned Pharises yea he chuseth out Iudas so cunning an hypocrite that the disciples being forewarned of that treason euery one suspected rather himselfe than Iudas 63 The Scriptures lap vp in one sinne all that are accessarie to that sinne whether it be by ministring instruments of sinning or by commaunding or by counselling or by consenting or by concealing or by communicating in the bootie gotten or by commending the sinne or by not hindering it as we may or not by dissoluing it before a magistrate or by not admonishing or by not mourning for the offender or lastly by not praying when wee heare of euill both that the malefactor may repent and wee may be preserued from the same sinne When wee are free in euery of these wee are not truely accessarie to the sinne 64 Wee must beware of drawing a thicke skinne on our conscience and of searing it vp but rather labour to keepe it in a feeling of sinne and in a bleeding plight so as the least straine may presse out somewhat Otherwise we shall soone fall to hardnes of heart and consequently lie open to the iudgements of God And as the wound which at euerie small crush shrinketh and yeeldeth forth pure bloud is lesse dangerous and more curable as the sore which hardly being pressed feeleth nothing there not at all bleeding or if it yeeld affording but a little blacke and corrupted bloud is more dangerous and lesse curable Euen so the conscience which at euery checke is melting and resolued into godlie griefe as feeling the least smart of the least impression of God his correction is furthest from hardening and neerest to the hearing and that minde whatsoeuer which at a griping pinch remaineth vnsensible and at a dead blow continueth as one vnremouable as a blocke is not onely furthest from recouering but also in danger of a finall obduration 65 Where God
his mercies are most wonderfull there if they bee contemned the iudgements of God ensue most feareful The serpent of all beasts the wisest abusing that wisedome became of all the cursedst Sodome the beautifull valley being puft vp with pride became the filthiest pit The church of the Iewes the valley of vision not vsing it dignitie was as a scattered wildernes Ierusalem is an heape of stones Sion as a thicket the Temple as a vast vessell The Church of Rome refusing Christ is become the seate of Antichrist The churches of Asia lost their candlesticke because light comming to them they loued darknes more than light 66 Vntill a man by feeling the sorrowes of sinnes determineth to arise goe to his father the word doth say he is not come to himselfe as Luk 15. in the lost child contrariwise when a man by feeling the sorrowes of sinne saith he will arise and goe to the father the world crieth with Festus he is besides himselfe too much learning hath made him mad So farre differ the iudgements of the word and of the world 67 As the Serpent was the first instrument of sinne â—o sinne retayneth still a qualitie of the Serpent For first it windeth round about vs as though it would imbrace vs but in the end it playeth the Serpent and with the tayle it doth sting vs. For the sorrowes which belong vnto sinne do not commonly accompanie the fact to be committed but the fault already committed and doggeth the conscience to sting it to death at the time of most aduantage for sinne taketh occasion by the law and deceiueth and therefore sâ—ayeth vs. And let not him thinke that findeth not a present controlement of conscience for euery sinne committed that therefore he hath not offended God for we are oâ—t suffered to haue the spirit of slumber for a while that the spirit of Christ Iesus might more perfitly awake vs. 68 God his children are to reioyce for the day of their Resurrection is their day of Redemption Their iudgement day was when Christ was iudged at what time all that are in Christ were iudged And as the wicked are now damned but then shall haue the sentence of damnation so now the godly are saued but then they shall haue the full testimonie of their saluation by Christ yea with Christ they shall be assistants in iudgâ—â—â—â—â— to condemne others so farre they shall be from comming into iudgement to be condemned 69 Bersillai hauing done a great benefit to Dauid the King could no◠〈◊〉 estimation how sufficiently to recompence it but referred him and his children to â—eat Salomons table Bersillai thought in himselfe this to be so great a recompence that he reâ—use 〈…〉 If it were both in Dauids estimation and in Bersillaieâ— opinion so great a 〈◊〉 to 〈◊〉 Salomons table how much more glorious a benefit is it to sit at Christ his table 〈…〉 Salomon but a greater than Salomon is present 70 It is our corruption that we are more grieued when we suffer as â—el-doers than when we suffer for euil-doing For this is the logicke of the world I am grieued that I am thus dealt with because I neuer deserued it had I done any thing worthy of punishment it would not haue grieued me though I had beene punished Thou speakest like a foolish man thou knowest not when to be grieued and when â—ot to be grieued For whether is it better to suffer when thy conscience is free and suffereth not or when with thy outward affliction thou art afflicted also of thine owne heart And is it not a glorious thing to suffer for well doing wherein thy cause of griefe is the lesse and an ignominious thing to suffer for euill doing wherein the cause of griefe is the more For if rather the cause of affliction than affliction itselfe should grieueâ— hee then affliction without cause of affliction being for God his cause should rather comfort thee 71 Companie is the best thing and worst thing in the world how much and how 〈◊〉 are men beholding to it it maketh and marreth whatsoeuer commeth neere it 〈◊〉 as wormes do easily breede in the softest wood so doth it commonly spoyle the best â—â—â—â—sition 72 When we haue any crosse it is hard lucke say we Well that luck as you call it and prouidence as I iudge it is often more worth vnto vs than all our substance And why so the reason seemeth simple and yet is most forcible for then we begin to be in necessitie That is as you thinke a cold comfort and I should hardly perswade you that this argument is good For if I shall say that if ye did beleeue ye should see this as sure as your life I know that you would smile at it Notwithstanding it is sure that the sense of our necessitie causeth vs to looke for a remedie the asking of it by prayer doth assure vs to obtaine because of the promise 73 Herein is a difference betweene children and bastards that originall sinne in the refused hath the roote as rottennes the branch as dust the bud as blasphemie the fruite as despaire in the elect being ouerturned with the power of affliction then ariseth in stead of it both the blossoms of rising from sinne and the sweete smelling fruite of conuersion vnto God 74 There is nothing so good but priuie pride will corrupt it nothing so euill but a lye will couer it For priuie pride cast the Angels from heauen exiled Adam out of Paradise ouerthrew the deerest of God his children when they were most full of the spirit and was the last but most fierie temptation wherewith our Sauiour Christ was assaulted It is seene of others before it is espied of our selues it commeth with greatest graces of God whereas other sinnes come with sinne it was the first sinne in God his childe and it will be last For euen when all sinnes seeme to bleede and all graces seeme to stand herein we can be proude that sinne is so dead and godlinesse so abundant in vs. 75 It is good still to attend vpon hearing the word although we feele not that inward ioy and working of God his Spirit which either we haue felt or desire to feele The preaching of the word is God his ordinance if it hath noâ— wrought heretofore though it worke not presently it may worke hereafter And because we know not who is the man what is the time where is the place which is the sermon that God hath appointed to work on vs let vs in all obedience attend on the ministerie of euery man watch at all times be diligent in euery place and runne to euery sermon which we can conueniently because though the Lord touch vs not by this man in this place at this time through such a sermon yet he may touch vs by another Let euery one therefore thus meditate with himselfe Though I hearing am as dead as a stone and
themselues some thinke their gifts proceed from God but by their owne deserts some acknowledge Gods gifts to be free and vndeserued but they are proud of them 87 It is strange that we should not abide to be threatned and yet can be content to be afflicted when as naturally wee rather desire the lesse euill or we would leuer bee admonished of an euill then punished with an euill Now a threatning forewarnes but plagueth not an affliction punisheth rather than forewarneth Howbeit this bewrayes the great pride of mans heart in that hee had rather be pressed vnder the hand of God than reproued of a man 88 In the estate of mariage choise may well be made of foure things First wee are to looke the woman be religious Secondly that she be chaste Thirdly that she be louing to her husband Fourthly that she be an huswife For other things if God cast them on vs they are not to be refused if we want them we must remeÌ„ber godlines is the best dowrie 89 As God his children haue the greatest â—lâ—ssingâ— so haue they oft the greatest crosses which would seeme strange but that God his wisdome must stay our ranging wits It is good therefore to promise this assurance that we belong to God which will most comfort vs though affliction so belongs to vs. 90 Because a truth may be taught and not an whole truth it comes to passe that many learned men though not of purpose open the doore to many heresies 91 As in receiuing of a purgation a man shall thinke himselfe sicker then in receiuing a cordiall and yet in the end hee is not so so it is incident to troubled mindes to thinke themselues worse in hearing threatnings than in receiuing of the promises and yet it is not so For by hearing of the Law both their title is better to the promises and the promises more appertaine to them 92 As no gift or bribe doth so much whet vp the minde of a good Physition or skilfull Lawyer as to râ—lie and rest in their Arte and faithfulnes for which they will doe farre more then for any other thing so there is nothing doth more drawe out more assurance from GOD as when hee seeth that throughly and confidently yet with all humilitie we depend vpon his promise prouidence and power 93 It is a danger to make a priuate offence publike because priuate offences would be priuately admonished Howbeit if we see that notwithstanding our priuate dealing the sinne doth still growe then wee are rather to make some hole into the same than to loose the soule of such an offender and in such a case not wee but they haue published their owne names 94 Although we are not to accept persons yet we may make difference of persons because some are more capable of good things than others In which respect our Sauiour Christ tooke some of his Disciples with him to pray and yet but two â—â—d those of choise shewing and teaching vs thereby that as wee must auoide popularitie to seeke our owne glorie so we must not hinder God his glorie nor cease to doe pure things before others who for their faithfulnes haue vpright harts and for their wisdome can discerne of things to be well iustructed thereby 95 It is one thing to haue as it were the pricke of a point of a needle and another to haue a wound with the dint of a sword It is one thing to bee stung with the tongue of Serpent and another thing to be hissed aâ— of a Serpent hauing lost his tongue it is one thing to drinke the cup of gall and poyson to the dregges and another to drinke of a cup the bitteâ—nes whereof is drawne out Balme placed in the steed of â—t it is one thing to drop a fewe teares and another to sweate drops of bloud it is one thing to be grieued in measure and another thing to be heauie vnto death it is one thing to feele the wrath of God for sinne in our selues but discharged in another another thing to haue the sinne committed of another and sustained in our selues 96 It is a good thing to looke to ones hart in all things especially for vncleannes euen creeping vpon vs in holy things and with most holy persons as when one shall desire in comforting afflicted mindes to doe it rather with women then with men and with beautifull women rather then with others and with rich women rather then with poore women wherein the heart is very corrupt and full of matter to humble vs. 97 The diuell is a skilfull pyrate as for emptie Barkes he neuer makes after them but for those that are poâ—sed and furnished with best wares those he pursues with maine sailes so those that haue nothing in them the diuell esteemes them no preye but if once wee be fraught with Gods graces then hee malignes vs and hoysteth euery saile to take vs as his spoyle 98 No man hath so good a memorie but hee shall forget a benefit no man hath so ill a memorie but he shall remember an iniurie 99 It is worthie to be marked that Paul saith flie Fornication and Iameâ— saith resist the diuell for Fornication must not be stood long withall but to put our safetie out of question let vs flee all occasions of it and contrariwise Sathan must not be fled from for that will embolden him but he must be resisted by the word and by prayer and the power of Christ. 100 It is a maruellous thing that a young man should be so zealous in youth and about 40 or 50 yeares should be honest and hold his owne but haue no such vigor as before But we must know that euen his heate is mixed much with heate of youth which shooteth and thrusteth out a little with a great heate and outward shew in the beginning and that afterward the strength of godlines being sounder a man shall be lesse vehement but farre more solid at what time his pure zeale being naked in it selfe for that his yong heate forsakes him seemeth happily to be lesse but sure it is more sound and substantiall than it was before 101 It may seeme strange that we are so much moued with the sermons of godlie men at our first calling and after we haue long beleeued that we should find ourselues so coldly and seldome mouâ—d Here we must know that at our first entrie to Christianitie there is a more combustible matter in vs that euery little sparke of fire would inflame vs that is that we had such great ignorance that euery principle of knowledge did affresh vs and such prophanenes that euery precept tooke hold on vs but afterward being much purged and clensed both in life and iudgement wee are not so lightly moued we are not so soone caried away euery course diâ—t will not satisfie vs as at the first Againe the graces of God are sweetest
then to be admonished by vs. 126 Euen as a man hauing corne ripe when it is readie for â—eare it should fall away againe into the earth reapeâ—h it so the Lord when a man is readie for his kingdome least he should become earthly again he cuts him off by death carrieth him into the barne 127 As when the Arke of God was with great gladnesse receiued of the Bethsaâ—ites 1. Sam. 6. 19 when it came from the Philistims but with little reuerence vsed it caused a death and destruction to many so it is to be feared and almost looked for that vnlesse better order be taken the Gospell which should be our life will be our destruction and death 128 Because we are dimme of sight and the Lords workes haue like the curtaines of Salomon beautie within it is requisite that we hold our eyes neerer vnto them and put our heads as it were within them and consider them Câ—nt 1. 129 He said to one troubled You see now by experience that which the world seeth by bare knowledge that is how God corrects in mercie and with mercie corrects You are humbled for vsing euill meanes Iob said he desired to be strangled the â—aylor went about to kill himselfe You sometime speake idly but when you are well you must presently be thankfull You thinke you cannot pray the Saints pray and when they pray not Christ prayes for you You feare much feare to sinne You are glad when good men are with you but take heed you tie not Gods helpe to bodily presence You must labour for two things first to come to the word secondly to the workes of your calling 130 It is a great mercie of God to be foolish and to be bunglers in sinning and as great a iudgement for men to be wise in their sinnes 131 When a man is most merrie he is most neere to danger We must feare God in prosperitie loue him and beleeue in him in aduersitie 132 He desired neuer to lay any worldly griefe neere his heart 133 When he spak to one vehemently against want of reformation he said I would our speech were lesse violent and our spirits with God more vehement Againe he said it is hard to spend our heate against our owne sinnes first next against the want of household reformation and against our enemies if they be present otherwise it is no diuine courage And saith he we must in this case euer trie our selues if we speake with mourning and pitie and we must be thankfull for the measure we haue which if it were more would couer many hypocrites c. 134 To a Noble woman asking him for good counsell he said Madame first God hath giuen you a birth blood passing many credit and countenance wealth and abundance in all which as you excell others so these things require in you the greatest care of well doing Wherfore my aduice and counsell is vnto you to trie your heart whether you haue in any measure beene answerable to these things in your obedience to the Gospell 135 To one very ciuill and vnspotted in life in outward appearance to the world yet much tempted and troubled in minde he spake not as some would do charging such with couering grosse sins vnder the cloake of hypocrisie but farre otherwise Because you are so blamelesse and vnspotted before men it is Gods great mercie least you should be an Heretike Papist or proud person to humble you euen in the sight of your naturall corruption seeing that thus you may see your selfe to want Christ as well as others 136 They that wil teach others effectually must be affected with the things they teach as he that will humble must be humbled he that will comfort must be comforted 137 There is a griefe that ends in laughter and there is a ioy that ends in weeping there is a mourning of the law for not doing good or doing euill and there is a weeping in the Gospell when we are glad if the things we haue done please God and this ends in consolation 138 Is not the sanctifying of the Sabbath commanded If they say it is a figure then I aske what truth is therein foreshewed If they affirme it to be a shadow then where is the bodie resembled If it be neither figure nor shadow but a rudiment whereunto doth it instruct vs And I would desire you to shew me where they finde it rather enioyned to the Iewes than to vs or if it was not commanded to Adam in Paradise But if they can neither shew it to be shadowing nor rudimentall but will graunt the permission of sixe daies trauell 〈…〉 Now â—â—â—â— the working â—n 〈…〉 be a permission who 〈…〉 â—â— the 〈◊〉 of the 〈◊〉 be a commaundement who â—â—â—â— forbid it As 〈…〉 〈◊〉 leaue to â—â—te of all the fruites of the garden who could re 〈…〉 the Lord restraining from one for his probation who could haue giuen lâ—â—â—e to â—â—â—â— of it Or the Lord hauing permitted 〈…〉 of all 〈◊〉 who for conference â—â—â—â—â—â—â— forbid them The Lord hauing forbidden the vse of them in fasting who can permit them 139 He said thus to â—ne in an agonie vttering desperate things When you are well 〈◊〉 these speeches because God is much dishonoured by them And then â—â— said that to giue place in temptation is to make â—â— grow on vs we must therefore 〈◊〉 â—he diuell and he will flee from vs. And if we feele paine the best is in meekenes to 〈◊〉 to the Lord and to stay in Christ. For though many in pride of nature doe conteâ—â—â—â— the diuell yet that is his aduantage as much as in a fearefull nature In any wife in the temptation be afraide of yeelding for if once our mindes be out of peace if â—â—â— forsake the word we shall goe into great extremities vnlesse it be for the prayers of the Saints For as giuing place to lust anger or sorrow is dangerous â—â— also to giue place to feare is euill 140 We must in all things euery day labour for increase of faith repentance which because it cannot be done without meanes therefore we must vse them but â—â—â— in ceremonie For we shall see that after fâ—â—â—r meanes vsed in truth followes greater 〈◊〉 than vsing many meanes in ceremonie 141 To perswade a difference between 〈◊〉 and feeling he said that as we cannot feele the loue of a friend when he 〈…〉 and yet are perswaded of his loue so we may be without a feeling of Gods loue and 〈…〉 perswasion of it 142 It is wonderfull to see how God directeth the hearts of men simply minded in the feeblenes of their senses for as â—â—â—â—â— being â—â—â—â—â—lly minded though he grâ—ped was deceiued so Iacob being spiritually minded was by Gods prouidence directed when he blessed Iosephs children Gen. 48. 10. 14. 143 Dauid had many troubles and yet ouercame all but the falling into
our selues to GOD whereby wee crucifie and kill the corruption of our nature and reforme our selues in the inward man according to Gods will What is it to crucifie the corruption of our nature It is truely and with all my heart to be sorie that I haue angred God with it and with my other sinnes and euery day more and more to hate it and them and to flie from them How is this sorrow wrought It is wrought in mee partly by the threatnings of the Law and the feare of Gods iudgements but especiallie increased by feeling of the fruit of Christ his death whereby I haue power to hate sinne and to leaue it How is this reformation of our selues wrought in vs Onely by the promises of the Gospell whereby we feele the fruit of the rising againe of Christ. What doth insue hereof Hereby wee are raised vp into a new life hauing a law written in our hearts and so reforme our selues Hereby it appeareth that none can repent of themselues or when they will Yea for it was saide before that it is the gift of GOD giuen vnto them that are borne againe By this it is also euident that Gods Children stand in neede of Repentance so long as they liue Yea for there is none of Gods Saints but alwayes carrying this corruption about them they sometime fall and are farre from that perfection of goodnes which the Lord requireth Seâ—ing it was said before that good workes did proceede from Repâ—ntance what properties are required of workes 1. First that they be such as God hath commanded in his Law 2. Secondlie that they that doe them bee such as be ingrafted into CHRIST and continue in him What say you then of the good workes of them that be not in Christ They doe no good workes because they neither are as yet members of Christ nor doe offer them to GOD in the Name of Christ. 3. The third propertie of workes is that they may bee to glorifie God and to assure our saluation Is it not lawfull to seeke our owne praise and merit by our owne good woorkes No For all our good workes are imperfect and saluation is onely merited by the death of Christ as was saide before We haue heard that the Law worketh the knowledge of our sinnes and feeling of our miseriâ— What meanes hath God ordained to worke and increase Faith in vs Hee hath ordained 1. The Gospell to beget and breede it in vs. 2. Prayer 3. Sacraments 4. Discipline 5. Affliction to confirme it in vs. What is the Gospell It is that part of Gods word whereby the holie Ghost worketh in vs a liuely Faith to apprehend the free remission of sinnes in Iesus Christ. How many kindes of Faith be there Two a Generall Faith whereby I belieue God to be true in all his workes Speciall and this is either whereby I belieue God to be iust in his threatnings and so am made penitent Or whereby I belieue him to bee made mercifull in his promises and so come to repentance What difference is there betweene Penitence and Repentance Penitence is a sorrow for sinne wrought by the Law Repentance is a recouering our selues from sinne wrought by the Gospell Is there such difference betweene the Law and the Gospell Yea for the Law differeth from the Gospell in foure things 1 First the Law reuealeth sinne rebuketh vs for it and leaueth vs in it but the Gospell doth reueale vnto vs Remission of sinnes bringeth vs to CHRIST and â—reeth vâ— from the punishment belonging vnto sinne 2. The Law commandeth to do good and giueth no strength but the Gospell inableâ—â— vs to do good the holy Ghost writing the law in our hearts assuring vs of the promise 3. The Law is the ministerie of wrath condemnation and death but the Gospell is tâ—e ministerie of grace iustification and life 4. In many points the Law may be conceiued by reason but the Gospell in all poinâ—â— is farre aboue the reach of mans reason Wherein doe they agree They agree in this that they bee both of God and declare one kinde of righteousnesse though they differ in offering it vnto vs. What is that one kinde of righteousnesse It is the perfect loue of God and of our neighbour What thing doth follow vpon this That the seuere law pronounceth all the faithfull righteous How doth the Law pronounce them righteous Because that they hauâ— in Christ all that the Law doth aske But yet they remaine transgressors of the Law They are transgressors in themselues and yet righteous in Christ and in their inward man they loue righteousnes and hate sinne What then is the state of the faithfull in this life They are pure in Christ and yet fight against sin What battell haue they They haue battell both within the battell of the flesh against the Spirit and without the temptation of Sathan the world How shall they ouercome By a liuely Faith in Iesus Christ. 1. Ioh. 5. 4. What call you thâ— flesh The corruption of our nature wherein wee were borne and conceiued Doth that remaine after regeneration Yea it dwelleth in vs and cleaueth fast vnto vs so long as wee carie the outward flesh about vs. How doth the flesh fight against the spirit By continuall lusting against the spirit What is that 1. By hindering or corrupting vs in the good motions words and deeds of the spirit 2. By continuall moouing vs to euill-motions words deeds What call you the spirit The holie Spirit which God in Christ hath giuen vs whereby wee are begotten againe Dâ—â— wee not receiue the spirit in full measure and in perfection at the first No but first we receiue the first fruits and afterward the daily increase of the same vnto the end if the fault be not in our selues How doth the Spirit fight in vs By lusting against the flesh How doth it lust against the flesh 1. First partly by rebuking and partly by restraining in vs the euill motions and deeds of the flesh 2. By continuall inlightning and affecting vs with-thoughts words deedes agreeable to Gods wil. What call you the world The corrupt state and condition of men and the rest of the creatures How doth the world fight against vs By alluring and withdrawing vs to the corruptions thereof What meanes doth it vse 1. It allureth vs by false 1. Pleasures 2. Profit 3. Glorie of this world from our obedience to God 2. It allureth vs other-paines losses and reproches to distrust Gods promises whiles by How shall wee ouercome the pleasures profit and glorie of this world 1. By a true Faith in IESVS CHRIST who despised all these things to worke our saluation and to make vs ouercome them 2. By Faith in Gods word that feareth vs from doing any thing against his will How shall wee ouercome the Paines losses and reproches of the World 1 By aliuely Faith in Iesus Christ who suffered all those things to worke our
saluation and to inable vs to suffer them 2. By a â—ledfast Faith in Gods promises and prouidence that wee shall want no good thing that all things seeming hurtfull shal be turned to the furtherance of our saluation What call you Sathan The aduersarie of enemie of God and his people How doth hee fight against vs 1. By subtiltie alluring vs to sinne and therefore â—e is called a Tempteâ— or Serpent 2. By laying fearefully to our charge our sinnes committed and therefore hee is called the Diuell an accuser 3. By seeking by manifold inward terrors and outward troubles to swallowe vs vp and therefore is called a roaring Lyon How shall wee fight against Sathan and his temptations 1. By Faith in Iesus Christ who ouercame all his temptations in his owne person that so wee might ouercome in him 2. By resisting the inward motions and outward occasions of sinne How shall wee doâ— that By belieuing that wee are baptized into the death and resurrection of Christ. How shall wee ouercome Sathan and his accusations 1 By Faith in Iesus Christ who hath iustified vs from all the sinnes for the which hee can accuse vs. 2 By all those comfortable promises of forgiuenes of sinnes which in CHRISTS Name are made vnto vs. How shall we ouercome him in our terrors and troubles 1. By Faith in Iesus Christ who was heard in all his troubles to giue vs assurance that wee shall not be ouercome in them 2. By Faith in Gods prouidence whereby wee know that hee can doe no more vnto vs than the Lord doth direct and as it were giue in commssion for our good Wee haue heard that the Word is the first and chiefe meanes not onely to beget but also to strengthen and increase Faith in vs What is the next principall meanes Prayer is the next principall meanes seruing for the strengthening and encreasing of Faith What is Prayer It is a lifting vp of the minde and a powring out of the heart before God Is there any prescript rule of Prayer left vs in the Scriptures Yea euen the Prayer which our Sauiour CHRIST IESVS taught his Disciples called the Lords prayer Is it lawfull to vse no other forme of words Wee may vse another forme of words but wee must pray for the same things and with like affection following the same rules which are prescribed in that prayer How is that prayer diuided It is diuided into the Preface or entrance to the prayer Prayer it selfe Conclusion or shutting vp of the prayer Which is the Preface Our Father which art in heauen What doth the Preface put vs in minde of 1. First of him to whom wee pray 2. Secondly of our owne estate in prayer To whom doe we pray Onely to GOD the Father Sonne Holy Ghost Why do you heere name the Father Because discerning the persons wee pray to the Father secretly vnderstanding it that wee doe in the mediation of the Sonne by the working of the holie Ghost Why must wee pray to the Father in the mediation of CHRIST his Sonne Because GOD being displeased for sinne we can haue no dealing with him but onely by the meanes of his Sonne in whom he is well pleased Why is it required that wee pray by the working of the HOLY GHOST Because the holie Ghost assureth vs that hee is our Father and whereas wee know not what to pray nor how to pray the holie Ghost doth teach vs both What must wee be perswaded of and how must wee be affected in prayer Partly concerning ourselues 1. Wee must be truly humbled which is wrought in vs two wayes 1. By a perswasion of our sinfull miserie and vnworthines to be helped 2. By a perswasion of the louing mercie of God in heauen that must helpe vs. 2. We must haue a certaine confidence we shal be heard and this is wrought in vs 1. By faith being perswaded that God loueth vs as his own childreÌ„ in our L Iesus Christ. 2. By faith being perswaded that our Father being God Almightie hee is able to doe whatsoeuer he will in heauen in earth others We must bee per swaded 1. That all Gods people pray for vs. 2. That it is our bounden dutie to pray for others as well as for our selues How are the petitions deuided Into two parts for 1. We make request for those things that concerne Gods Majestie 2. For those things which concerne our owne welfare Which be those that concerne Gods Majestie The three first 1. Hallowed be thy Name 2. Thy Kingdome come 3. Thy will be done in earth as it is in heauen What is meant by the Names of GOD 1. The Names and Titles of GOD as Iehouah the Lord of Hostes and such like 2. The 1. Wisedome of GOD. 2. Power of GOD. 3. Mercie of GOD. 4. Goodnes of GOD. 5. Truth of GOD. 6. Righteousnes of GOD. 7. Eternitie of GOD. Why bee these Names called the Names of GOD Because as names serue to discerne things by so GOD is knowne to be GOD by these things What is meant by the word Hallowed We pray that as God is glorious in himselfe so he may be declared and made knowne vnto men to be a most glorious God How shall Gods Name be declared to bee holie and glorious 1. First we pray that his wisedome power goodnes mercie truth righteousnes Eternitie may more and more be imparted and manifested vnto vs and other of Gods people 2. Secondly wee pray that according as wee know these things so the fruites of them may appeare in our and other Gods peoples liues that so Gods Name may bee honoured and praised What doe wee pray against in this petition 1. First wee pray against all ignorance of holie things wee should know and want of workes whereby God wants of his glorie 2. Wee pray against all false religion wickednesse and vngodlinesse whereby Gods Name is dishonoured I cannot as yet finde any more of this Catechisme If any man haue the rest in his priuate vse he shall doe well to communicate the same vnto the Church for the good of manie HONI SOIT QVI MAL Y PENSE THE SECOND PART OF THE WORKS OF THE REVEREND AND FAITHFVLL SERVANT OF IESVS CHRIST MAISTER RICHARD GREENHAM MINITSER AND PREAcher of the Word of GOD containing seuerall Treatises the Titles whereof appeare in the next Page following Psalme 94. 12. Blessed is the man whom thou chastisest O Lord and teachest in thy Law 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. SVCH TREATISES AND MATTERS AS ARE CONTAINED IN THIS PART ARE THESE 1. A comfortable Treatise for an afflicted conscience on the 18. of the PROVERBS vers 14. 2. Another short treatise of the same argument 3. The markes of a righteous man 4. Notes of election 5. A treatise of Contract 6. A large treatise of the Sabbath 7. Short notes of our
if before it was begun is now continued or i◠it was not before now beginneth and neuer endeth world without ende For though true it is that sicknesse pouertie imprisonment or banishment haue ended their tearme in death yet a wounded heart which was temporall in this life is now eternall after this life that which before death was in hope recouerable is after death made vncurable and vnrecouerable It is good therefore to consider if euen in this life the torment of conscience be so fearefull how much more grieuous is it to sustaine it in hell where that is infinite which here is finite where that is vnmeasurable which here is measurable where is the sea of sorrow whereof this is but a drop where is the flame of that fire whereof this is lesse than a sparke But to shut vp this argument Some there haue beene who throughout all their life time haue beene free from all other troubles so as either they felt them not at all or else in very small measure and by that meanes neuer knew what outward trouble meant As for example some men there haue beene who for sicknesse neuer knew the head-ach for pouertie neuer knew what want meant who for discredit were neuer euill spoken of who euer put farre from them the euill day of the Lord who made a league with death as it were and a couenant with hell who though they could crucifie euery crosse rather than come vnder any crosse yet they could neuer escape a wounded conscience either in this life or in the life to come True it is that Gods children by faith and repentance doe often escape it but the wicked and such as are borne vnto it as to their sure inheritance the more they flie from it the more it pursueth them If we haue transgressed the Ciuill Iawes the Iudge by bribes may be corrupted if a man haue committed some capitall offence by flying his Countrie he may escape the Magistrates hands but our consciences telling vs that we haue sinned against God what bribe shall we offer or whither shall we flie whither shall we goe from his spirit or whither shall we goe from his presence If we ascend into heauen is not he there If we lie downe in hell is he not there If we flie to the vtmost parts of the sea is he not there also There needeth no apparitor to summon vs there needes no Bayly arrant to fetch vs there needes no accuser to giue in against vs sin will arrest vs and lyeth at the doore our owne consciences will impannall a Quest against vs our owne hearts will giue in sufficient euidence and our owne iniquities will pleade guiltie to our owne faces Thus we see both by the experience of them that haue suffered the wound of the spirit and by the comparing of it with other euils what a weight most grieuous and burthen intolerable it is to haue a tormented conscience Now let vs shew how we may preuent and by what meanes Gods children falling into some degrees of it for if it rage in extremitie it is an euill most dangerous may safely and quietly be deliuered from it And here a iust complaint is to be taken vp and it is a wonder to be marked that we see many so carefull and watchfull to auoyd other troubles and so few or none take any paines to escape the trouble of minde which is so grieuous We see men louing health and loathing sicknes in diet temperate in sleepe moderate in Physicke expert skilfull to purge and to auoid such corrupt humors which in time may breede though presently they doe not bring forth some dangerous sicknes yet to auoyd the diseases of the soule no man abateth his sleepe no man abridgeth his diet no man prepareth Physicke for it no man knoweth when to be full and when to be emptie how to want and how to abound Others caried away with the loue of riches and very slie to fall into pouertie will not sticke to rise early and take sleepe lately to fare hardly to teare and taw their flesh in labour by land and by water in faire and foule weather by rockes and by sands from farre and from neere and yet to fall into spirituall decaies to auoide the pouertie of conscience no man taketh such paines as though saluation and peace of minde were not a thing worthie the labouring for Some ambitiously hunting after honour and not easily digesting reproches behaue themselues neither sluggishly nor sleepily but are actiue in euery attempt by loue and by counsell by prudence and prowesse by wit and by practise by labour and learning by cunning and diligence to become famous and to shun a ciuill reproch yet to be glorious in the sight of God and his Angels to fall before the heauens in the presence of the Almightie to be couered with shame and confusion of conscience we make none account as they who neither vse any meanes to obtaine the one nor auoid those occasions which may bring the other Others vnwilling to come within the reach and danger of the law that they may escape imprisonment of body or confiscation of goods will be painefull in penall Satutes skilfull in euery branch of the ciuill law and especially will labour to keepe themselues from treasons murthers felonies and such like offences deseruing the punishment of death yet when the Lord God threatneth the seizure both of soule and body the attaching of our spirits the confiscating of our cōsciences the banishing of vs from heauen the hanging of vs in hell the suspending of our saluation the adiudging of vs to condemnation for the breach of his commandements no man searcheth his eternall law no man careth for the Gospell neither the sentence of euerlasting diuorcement from the Lord neither the couenant of reconciliation is esteemed of vs. And to reach our complaint one degree further Behold the more we seeke outward pleasures and to auoid the inward trouble of minde the more we haste and runne into it and suddenly plunge our selues in a wounded spirit ere we be aware Who posteth more to become rich who hopeth lesse to become poore than the marchant man who aduentureth great treasures who hazardeth his goods who putteth in ieopardie his life and yet suddenly he either rusheth vpon the rocke of hardnesse of heart or else is swallowed vp of the gulph of a despairing minde from which afterwards he cannot be deliuered with a ship full of golde Wofull proofe hath confirmed how some men wholy set on pleasures such as could not away to be sad and to be hedged vp alwaies of godly sorrow haue had their tables made snares and euen their excesse of pleasures hath brought excesse of sorrowes and whilest they laboured to put the euill day farre from them they haue vsed such follies as haue bred them most bitter and terrible torments of their fearefull and trembling consciences There be some of another sorte who
these men what would people say of vs They would count vs Atheists they would thinke vs the wickedest men in the world Well for our instruction and consolation herein let vs learne that these kindes of temptations are either corrections for some sinnes past or punishments for some sinne present or forewarners of some sinne to come We shall see many tempted to adulterie who no doubt cannot be brought to commit it and yet because in their youth they haue committed it and not repented of it it comes to them againe The like may be obserued in theft in gluttonie and in other temptations which are not so much sent vnto vs presently to ouercome vs as to put vs in minde that sometime heretofore we hauing bin ouercome with them should now repent for them Sometime a man shall lie in some sinne whereof when he will not be admonished neither by the publike nor priuate meanes then some other strange temptation shall fall vpon him differing from that wherein he presently lieth to admonish him of that other sinne As when a worldling shall be tempted to adulterie a thing which he hath no desire to doe yet it is to make him looke to his worldlines whereof he hath so strong and thorough a liking wherewith if then he will not be awaked he may suddenly fall into that too and so by the punishment of God in punishing one sinne with another both his sinnes shal be to his great shame layd open and one sinne shall make knowne another Sometime also it commeth to passe that one shall be tempted with such a sinne as neither heretofore nor presently he hath giuen any liking or entertainment vnto and yet the Lord by it may forewarne him how he may fall into it hereafter as also to shew that he hath stood all his former life rather by the grace of God than by the strength of flesh and blood Wherefore when thou art moued to doubt of God of Christ of the word or of iustification doe not so much stand wondring at these strange temptations as thinke with thy selfe that it is the mercie of God by them to cause thee better to discerne of those temptations in others when thou shalt haue obserued with feare and trembling how they make their first entrie into a mans heart how they gather strength how they agree with our corrupt nature in what degrees they come to some groweth how the spirit of God doth resist theÌ„ what be the meanes best to preuaile against them And thus if thou make thy profit by them thou shalt so wonderfully search and descrie by seuerall veines the bodie age and â—leight of these temptations in others by an holy experience which God hath taught thee in thy selfe that besides that thou shalt lay forth mens secret corruptions as if thou werst in their bosomes thou shalt be able also by the seede of sorrow in thy selfe to beget an vnspeakable ioy in others who in time may be tempted as thou now art Thinke moreouer and besides that such is the efficacie of sinne that they who are now no Papists Heretikes Adulterers or Theeues may for their secure contemning foolish passing ouer of these temptations sent vnto them suddenly shortly after fall into them because they would not seeke to make some vse of them nor confesse before the Lord both their pronenesse and worthinesse to fall into them But if we will humble our selues in such temptations learne by them meekely to discerne the corruptions of our harts we shall not onely presently deliuer our selues from perill but be also further enabled to assist others hereafter in the like danger But some will oppose against these things which we haue deliuered Doe you thinke it a remedie to cast downe them that are alreadie humbled This is rather to be a butcher than a builder of a mans conscience To whom I answere that I desire preachers to be builders and not butchers and it is one thing generally to applie and another particularly to lay the medicine vnto the wound It is good to begin with searching first and to purge the sore by the vineger of the Law after to supple it with the oyle of the Gospell Both which must be done in wisedome vsing them to some in greater to some in lesser measure For as some hauing nothing but a decay of nature no mortall humour neede rather restoratiue than purging medicines so some rather troubled for some spirituall wants than for grosser sinnes neede not so much the sharpe threatnings of the Law as the sweete promises of the Gospell As the body through some extraordinarie repletion hauing gotten some great surfet not so much to the weakening of nature as to the threatning of imminent death and therefore requireth rather some strong purgation than comfortable and cordiall medicines euen so the soule brought almost to deaths doore with some extraordinary sinne is rather to be bored and pearced with the denouncing of Gods iudgements than otherwise But because we would deale more plainly and lesse confusedly it is good in our accesse to afflicted consciences to lay these two grounds First we must perswade the persons humbled that their sins are pardonable their sores curable And after that this visitation is not so much a signe of Gods wrath and anger as a seale of his mercie and fauour in that it is not either blind or barren but plentifull in good effects and fruitfull in godly issues The former how needfull it is the experience of so many almost as haue been throwne downe is a sufficient witnes who haue had this as a tagge tied to their temptations that neuer any were so plagued as they none euer had the like temptations the Lord will surely make an end of them in some strange and vnknowne temptation Wherein they are not vnlike vnto men fallen into some dangerous disease who thinking them selues to be without the fadome of the Physitions skill not to be within the compasse of things recouerable adde a second and sorer griefe vnto their former Wherefore as these men seeme to be halfe healed when any man of knowledge can be brought who by experience hath cured the like maladie in like degrees in others so these sorrowfull soules are not a little by hope refreshed strengthened to looke for some ease when they see none other temptation to haue ouertaken them than such as hauing fallen into the nature of man haue found mercy at the hands of God that he might be feared This ground worke framed it is good to build vp repaire the decayed ioy of the mind partly by the law to make a preparatiue for these ioyes if the mind not truly humbled be not fit to be truly comforted partly by the Gospell if the conscience kindly throwne downe is become a fit subiect to apply the sweete promises of God in Iesus Christ vnto it And here againe to answere them that denie the law wholy or at
A conflict of the flesh and spirit and therein by practise the power of the spirit geting the vpper hand Rom 7. 23. 7. A sowing to the spirit by the vse of the meanes as of the word prayer c. 8. A purpose vnfained vpon strength receiued of vowing ones selfe whollie to the glorie of God and good of our brethren 9. A resignation of our selues into Gods hands 10. An expecting of the daily increase of our soules health our bodies resurrection 11. The forgiuing of our enemies 12. An acknowledging of our offences with a purpose truely to leaue them 13. A delight in Gods Saints 14. A desire that after our death the Church of God may flourish and haue all peace 15 A spirit without guile that is an vnfained purpose alwayes to doe well howsoeuer our infirmities put vs by it These are sure notes of our election wherein if anie bee short yet let him but see into his heart if he desire and long after these graces and remember Nehem 11. Psalm 10â— 18. Psalm 119 6. 40. 37. A TREATISE OF A CONTRACT BEFORE MARIAGE After prayer hee spake as followeth THat none of vs might doubt whether there bee iust occasion of this manner of our meeting or no wee are to call to minde euen from the Heathen that the light of nature taught them that there was a solemne promise to be made of the parties that should bee maried before they were to be ioyned in marriage and that was called the espousage and therefore we were the more to be blamed if we should neglect so good a custome especially being commended to the chosen people of God as we may gather of his words for we reade that the Lord God made a law concerning the espoused persons that if they were vnfaithfull of their bodies they should be condemned as adulterers euen as well as the maried parties Mary also was affianced vnto Ioseph before the solemnising of their mariage And the vse of the Church standeth with good reason for that the neglect of it is an occasion that many are disappointed of their purposed mariages because some of them through inconstancie goe backe It is very meete also that they should haue some instructions giuen them concerning the graces and duties that are required in that estate that they may pray vnto the Lord and so be prepared and made fit to be publikely presented to the congregation afterwards Now further as concerning the nature of this contract and espousage although it be a degree vnder mariage yet it is more than a determined purpose yea more than a simple promise For euen as he which deliuereth vp the estate of his lands in writing all conditions agreed vpon is more bound to the performance of his bargaine than he that hath purposed yea or made promise thereof by word of mouth although the writings be not yet sealed euen so there is a greater necessitie of standing to this contract of mariage than there is of any other purpose or promise made priuately by the parties These things obserued I purpose as God shall giue me grace to giue some lessons how you must prepare your selues to liue in the estate of mariage I will for the helpe of your memorie deale in this sort and order first briefly going through the Articles of your faith and then through the Commandements noting some especiall duties fit for this purpose As concerning your beleefe in God the Father you know brethren you must beleeue in him as being creator of all things and also the gouernour and preseruer of the same you must also vnderstand that he created man according to his own image and gaue him the preheminence gouernment of the woman for the helpe of the man that he might be furthered in the seruice of his God So you must much more look that you be not hindred from the Lord by your wife for there are many whilest they desire mariage so long as their hope is deferred they are carefull in the discharge of their dutie but afterward once enioying those things they looked for they waxe more negligent than they were before greatly dishonouring God by their vnthankfulnes And it may be the onely fault of man if he be not helped by his wife to grow in godlines for I thinke that euen Euah in moning her husband Adam to eate of the forbidden fruite had been an helper vnto him to bring him acquainted with the malitious enmitie of Satan against them both if according to the great measure of graces he had receiued from the Lord he had bin more faithfull in obeying the will of God and had wisely rebuked his wife And againe although the woman was the occasion of sinne yet the force of sinne to the corruption of mankind came into the world by the sinne of the man For so the Apostle saith Rom 5. As by one man meaning Adam sinne entred into the world and death by sinne and so death went ouer all men for as much as all men haue sinned So much more the grace of God and the gift of grace which is by one man Iesus Christ hath abounded vnto many And in the 3. of Genesis we reade that the eyes of the woman were not opened vntill the man had eaten of the fruite but so soone as he had eaten the eyes of them both were opened they knew that they had sinned Therefore I gather thus much that rebuke should haue preuailed more to conuert her than her mouing of him to transgresse should haue been able to peruert him I speake not to excuse the woman for I know the Lord was displeased with her and for that cause hath laid a special punishmeÌ„t vpoÌ„ her in the painful bringing forth of children But that I might shew the great charge that lieth vpon the man to stay the corruptions of the woman by reason of the authority which the Lord hath giuen him ouer her which I would haue you brother diligently to consider of And you my sister must take profit by calling to minde that this was one end of your creation that you should glorifie God in being an helper to your husband therefore take heede that you be not a hinderer vnto him to trouble him or to vexe his heart whereby he should be lesse fâ—uitfull in his calling but be you cheerful towards him so that although he should haue little comfort in al other things yet he may finde great cause to reioyce in you And this you must know that as it is required of your husband to seeke for wisedome to be able to gouerne you so the Lord requireth of you to be subiect vnto him remembring also that as God hath inioyned you silence in the congregation so you must seeke for instruction at his mouth in your priuate chamber Another thing I would haue you both to coÌ„sider of in this point of your beliefe is faith in Gods prouidence And marke that well I shall say vnto
much in effect Wilt thou learne sincerely to worship me according to that substance manner and end which I haue prescribed and wilt thou truly trie thy loue to mee by exercising the duties of loue to thy brethren then forget not to keepe holie the Sabbath wherein I shall teach thee both how thou shalt walke vprightly in the worship due vnto mee and also liue obediently in duties concerning man Againe the nature of the word remember importeth thus much that this law was not only grauen in the hearts of our forefathers as were all the other but also in expresse words inioyned vnto Adam and Eue in Paradise and manifestly practised of the Israelites in the wildernes Exod. 16. and that therefore in this common promulgating of the Law they should especially remember this which is not newly giuen as are the rest but rather renued as being giuen out before True it is that before this solemne publishing of the Law in mount Sinai this and all other Commandements were written in the hearts of our fore-Fathers as we may see in the booke of Genes For the first we reade how the Lord said vnto Abraham Gen. 17. I am GOD all-sufficient walke before mee and be vpright Concerning the second Gen. 31. 19. Rachel is saide to steale her Fathers Idols Genes 35. 2. Iacob reformed his household and cleanseth it from Idolatrie For the third we may see how religious they were in swearing Concerning the fift what authority exercised Iacob towards his children what duties they yeelde to him both in life and death How they hated murther it is manifest in that historie Both Iosephs continencie and the punishment threatned to Abimelech declare how hainous a thing adultery was vnto them Concerning theft Laban his quarrelling with Iacob and Ioseph his accusing of the brethrē doe shew that it was a thing vnlawfull Lastly Abimelech the king reprehendeth both Abraham Genes 20. and Isaak Genes 26. for bearing false witnesse in denying their wiues Thus we see what efficacie is couched in this preface in that it sheweth both by the precept and practise giuen and yeelded of our first fathers how this commandement alone was giuen in expresse words as also that this one precept is the schoole of all the other Commandements But to what end to keepe it as ceremoniall No to sanctifie it as morall for the end of the Sabbath consisteth in these two things first in the morall secōdly in the figuratiue ceremoniall or shadowish obseruation of it as wee take the word shadow here for a figure because a ceremonie is more then a shadow That I call morall which doth informe mens manners either concerning their religion to God or their duties vnto man that I meane figuratiue which is added for a time in some respect to some persons for an helpe to that which is morall as Deut 5. 15. Remember that thou wast a seruant in the land of Aegipt Howbeit that this first morall ende is here vnderstood the first words declare where it is saide Sanctifie the Sabbath day For where mention is made of the ceremonie it is saide keepe and not sanctifie the Sabbath Now what is it to sanctifie the Sabbath day but to put it apart from all other dayes for a peculiar vse of Gods worship for otherwise wee must know that all other dayes are sanctified so that to sanctifie it is to do that thing on the Sabbath for which it was commanded but of this we shall speake more largely by the grace of God in the last reason In the meane time let vs briefly obserue this that as our first parents did sanctifie the Sabbath in viewing the creatures of God for to praise him so wee sanctifie it in vsing the means which hee hath appointed for his worship So that first wee vsing the exercises of religion whereby we may be sanctified and then ioyning with them the spirituall vse of the creatures whereby wee may be furthered in our sanctification should after vse the exercises of loue whereby we may shew that wee are sanctified Our first Fathers needed not ordinarily the ministrie of the Word but had the great bookes of Gods workes We haue need of the Word both publike and priuate and therefore must learne it that hauing learned it wee might the better exercise the duties of loue So then that which was first to Adam is now the last to vs to wit the beholding of God in his creatures and the praising of him for the same In the Psalme 92. which was appointed to be sung of the Church on the Sabbath is set downe as the chiefest vse thereof the singing of Gods mercie the shewing of his righteous iudgements in rewarding the godlie though afflicted in punishing the vngodlie though here they be aduaunced as also in learning to know God in his worship and in his workes Againe Psal 95. we shall not see any ceremoniall vse of the Sabbath but that it should be vsed in praying to God in praising of God and hearing of his Word This is confirmed Exod. 31. 13. Speake vnto the children of Israel and say Notwithstanding keepe my Sabbaths for it is a signe betweene mee you in your generation that yee may know that I the Lord doe sanctifie you As also Deuteron 5. 12. Keepe the Sabbath day to sanctifie it as the Lord thy God hath commaunded thee And Ezechiel 20. vers 12. I gaue them my Sabbaths to bee a signe betweene mee and them that they might know that I am the Lord that sanctifie them In which places as the reason is adioyned of keeping the Sabbath So wee must vnderstand that where it is called a signe it is meant a document and not a figure for euery figure is a signe but euery signe is not a figure as we may see in the sacraments which are not figures or shadowes of things to come So that in that the Lorde saith My Sabbath is a signe betweene mee and you it is as much in effect as if he should say my Sabbath is a common instruction betweene you and me of mee as the Creator Redeemer and Sanctifier of you as created redeemed and sanctified so that the Sabbath is a document pledge of Gods will whereby we should know what hee is vnto vs and wherein wee should learne what we should do to him In which respect this commandement is no more ceremoniall then the first where the Lord propoundeth what he is to vs and secretly includeth what wee should be to him No maruell then though this be the principall ende which was not begun to the Iewes but first inioyned to Adam and Eue. Wherefore we may thus reason both safely and soundly Whatsoeuer is the first ende is the chiefest ende but to sanctifie the Sabbath is the first end because it was ordained so to Adam in time of his innocencie at what time it could not bee a figure because by the iudgement of
yet we may eate the fatnes of meate which was forbidden them And so in all the commandements the morall obseruation belongeth to vs as well as to them the ceremoniall keeping to them and not to vs. And the same we conclude of this place concerning the fire making on this day Out of the new Testament they also gather two reasons First they say it is not mentioned nor vrged so much in the new Testament as are the other precepts I an answere this is no good reason but is rather to be returned to the Anabaptists who reason that the iudiciall lawes are not to be vsed because they are not vrged Nay rather looke what the holie Ghost hath set downe more sparingly in the old Testament he hath more fully plainly supplied it in the new Testament and what thing the law containeth more fully that the Gospell handleth more sparingly because the Lord in his heauenly wisedome would not trouble vs much with one thing But we know it is named Matth. 12. and 24. Mar. 2. Iohn 5. Act. 20. 1. Cor. 16 and 16. Reuelat. â— The second argument is this The Apostles changed the day which say these men they neuer would haue done had it been morall I answere it was neuer commanded nor appointed what one certaine day should be kept among seuen but that there should be obserued a seuenth day which being kept it is sufficient and the law remaineth vnuiolated And yet we permit not that any man at his pleasure should now change this day For that which the Apostles did they did not as priuate men but as men guided by the spirite of God they did it for the auoyding of superstition wherewith the Iewes had infected it Againe as the Iewes vsed the other day which is the last day of the weeke because it was the day wherein the Lord made all things perfect so the Apostles changed it into the day of Christ his resurrection who was the beginner of the new world on which day we receiued a more full fruite and possession of all the benefits in Christ his conception birth life and death Besides this was the first day of the creating of the world wherein the Lord drew light out of darknes Lastly the holy Ghost is said on this day to come downe vpon the holy Apostles So that this day doth fitly put vs in minde of our creation to be thankfull to God the Father of our redemption to be thankfull to God the Sonne and of our sanctification to be thankfull to God the holie Ghost Now if any can alleadge more effectuall or equall reasons vnto these hee may alter the day so it be with the consent of the Church Wherefore the equitie of the law remaining it is not abrogated Circumcision as we haue shewed is considered two manner of wayes either as the seale of Faith Rom. 4. or as a signe of that circumcision which wee haue in Christ made without hands In this manner considered it is ceased as it is a seale of Faith it remaineth not the same in forme and manner but the same in effect For although wee haue not the same helpe of our Faith yet we haue a helpe The Iewes had Sacraments moe in number but we more excellent in signification Though we haue not many SacrameÌ„ts and holy-dayes yet wee haue two Sacraments and one day more effectuall than all they were which the Iewes had We see therefore in truth no reason as yet why we should not obserue the Sabbath as Morall Thus hauing confirmed the doctrine of the Sabbath by the holy Scriptures and proued that there is a morall vse of the same as well for vs as for the Iewes and hauing answered all the contrarie objections that might seeme to make against this doctrine it followeth now according to our first diuision that wee should speake of the obseruation of the Sabbath it selfe shewing how it is kept and wherein it is broken For both these are expressed in the Commaundement wherein is set downe the affirmatiue to teach how to keepe it and the negatiue to shew how we breake it First then we will shew how the Sabbath ought to be kept then afterward we will declare how it is broken Where it is said in the beginning of the precept Remember to keepe holic and in the ende thereof the Lord hallowed the Sabbath so that it is not simply said Remember to keepe but to keepe holy neither is it simply mentioned that the Lord left the seuenth day but blessed the seuenth day hallowed it Hereby is insinuated vnto vs that in this day we should grow in loue towards God tender affection to our brethren wee are taught that then wee keepe the Sabbath aright when we vse it to that ende for which it was ordained that is when we vse in it as we haue before shewed thâ—se exercises whereby we may be the more sanctified and God the more glorified both on this in the other dayes of the weeke These exercises be such as are either priuate or publike The publike exercises are twice at the least to bee vsed euery Sabbath and they bee these First the word read and preached then prayers feruently made with thanksgiuing singing of Psalmes reuerend administration of the Sacraments And first for reading and preaching of the word wee reade Nehem. 8. 8. And they read in the booke of the Law of God distinctly and gaue the sense and caused them to vnderstand the reading Also wee may see this in the practise of the Apostles Act. 13. vers 15. And after the lectures of the Lawe and Prophets the rulers of the Synagogue sent vnto them saying Yee men and brethren if ye haue any word of exhortation for the people say on And as the Ministers did reade and preach the word so it was the practise of the Church to heare as Eccles. 4. vers 17. Take heede to thy foote when thou entrest into the house of God and bee more neere to heare than to giue the sacrifice of fooles And it is saide Nehem. 8. 3. The eares of all the people hearkened vnto the booke of the Law And concerning praying thanksgiuing singing the Prophet of God vseth a vehemeÌ„t exhortation to the Church Psal. 92. 1. Come saith he let vs reioyce vnto the Lord let vs sing aloude to the rocke of our saluation 2. Let vs come before his face with praise let vs sing aloude vnto him with Psalmes And Psal. 65. 1. O God praise waiteth for thee in Sion c. Now for the Sacraments generally we are to marke that as in the time of the law the sacrifices were most vsed on the Sabbath day so our SacrameÌ„ts succeeding the sacrifices are then most to be frequented As for the supper of the Lord it appeareth Act. 18. 1. Cor. 11. as it seemeth that it was administred euery Lords day although now adaies the ministers may
can be vnderstood of Christ in whom was no sinne and therefore no rising from sinne And thus much for the places of the old testament now we will alleage those places of the new First let vs consider of the words wherewith our Sauiour Christ confuâ—eth the Sadduces Math. 22. 32. I am the God of Abraham of Isaac and of Iacob God cannot be sayd to be the God of Abraham being dead except he raise his body againe which he hath in keeping as well as his soule For he saith not I am the God of Abrahams soule but I am the God of Abraham the God of his whole man wherefore it must needes be that Abraham must rise againe Mâ—t. 25. 31. When the Sonne of man commeth in his glorie and all the holy Angels with him then shall hee sit vpon the throne of his glorie Likewise Luke 14. 13. When thou makest a feast call the poore the maymed the lâ—me and the blinde 14. And thou shalt be blessed because they cannot recompense thee for thou shalt be recompensed at the resurrection of the iust As if our Sauiour Christ should say although thou maiest think that all the things thus giuen are lost here yet there commeth a time when thou shalt reape the recompence plentifully and haue thy reward with the iust Ioh. 5. 28. 29 The Lord sheweth the resurrection of both estates and willeth them not to maruell that he should raise their soules to life which would raise their bodies from death â—8 Marueilâ— not at this saith he for the houre shall come i. the which all that are in the graues shall heare the voyce of the Sonne of man â—9 And they soâ—ll come forth that haue â—â—â— good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation Ioh. 11. Martha as we shewed before plainely testifieth of the resurrection and confesseth her faith therein Act. 3. 19. The Apostle Peter calleth this rising againe the time of refreshing a thing most comfortable for as the wearisome way saâ—ing man recreateth himselfe with his Inne at night so the godly shall surely after their troubles bee renewed and refreshed at the presence of Christ. Act. â—3 6. Paul sheweth to the Pharisies how hee was accused of the hope and resurrection of the dead And Act â—4 15. Paul protesteth his faith of the resurrection that it should bee both of the iust and the vniust which thing wrought in him as it ought to do in all a carefull conscience of well doing and therefore he addeth in the verse following 16. And herein I indeuour my selfe to haue alway a cleere conscience toward God and toward men What is more largely proued and confirmed than this 1. Cor. 15. 10. in the whole chapter throughout Besides 2. Cor. 5 10. Wee must all appeare before the iudgement seat of Christ saith the Apostle that euery one may receiue the thiâ—gs that are done in his bodie according to that he hath done whether it be good or euill Philip. 3. 21. it is said that Christ shall change our vile bodies the place is set downe before The manner and end of this resurrection is also set downe 1. Thes. 4. 14. 15. 16. 17. If wee beleiue saith Paul that Iesus is dead and is risen euen so them which sleepe in Iesus will God bring with him 15. For this say wee vnto you by the word of the Lord that wee which liue and are remaining to the comming of the Lord shall not preuent them which sleepe 16. For the Lord himselfe shall descend from heauen with a shoute c. The Epistle to the Hebrues chapter 11. painteth out the manifold martyrdomes of the saints and sheweth how some were racked and would not be deliuered others were tried by mockâ— and scourgings by bands and imprisonments they were stoned they were hewen in sunder they were tempted and so forth and why did they indure these things The Apostle telleth vs verse 35. That they might receiue a better resurrection than any deliuerance they could haue here Againe verse 39. These obtained not the promise that is not the accomplishment of the promises verse 40. Why God prouiding a better thing for vs that they without vs should not be made perfect for euen the first member of Christ dying many thousand yeers agoe shal not receiue the fulnes of the promise that is in bodie and soule vntill the last member be readie But of all places most excellent are these 2. Pet. 3. 10. The day of the Lord wil come as a theefe in the night in the which the heauens shall passe away with a noyse and the elements shall melt with heate and Reue. 20. 11. And I sawe a greate white Throne and one that sate on it from whose face fled both the earth and the heauen and their place was no more found 12. And I sawe the dead both great and small stand before God c. 13. And the Sea gaue vp her dead which were in her and death and hell deliuered vp their dead which were in them Now as we here haue receiued the trueth of the doctrine so now let vs see into it further by reason that as on the one side we cannot denie there is a resurrection seeing the word doth confirme it vnlesse we will depart from the faith and denie the word so on the other side when we shall see how these things are we cannot withstand it euen with reason vnlesse we be senselesse The reasons therefore which we will vse are partly drawne from God himselfe partly from the order of nature and from the creatures partly from the commodities which accompanie the trueth of this doctrine and from the inconueniences which ensue the contrarie Those proofes which are drawn from the Lord himselfe are to be considered either in his owne person simply or as we consider of him in his Mediatorship and as the second person in the Trinitie Concerning those things which are in his owne person we must obserue his trueth his iustice and his power his trueth because heauen and earth shall passe but no title of his word shall faile and his promises in Christ Iesus are Yea and Amen Wherefore whatsoeuer the Lord hath set downâ— in his word to bee done it must beare with vs that credit that it is our part with Abraham to yeeld to it though outward meanes seeme cleane contrary and with Marie to beleeue it although no visible meanes are apparant His iustice is so espoused to his trueth that whatsoeuer we haue heard out of the word the equitie of his iustice doth require both to the accomplishment of his promises in rewarding the godly and the fulfilling of his threatnings in reuenging the vngodly This we see Matth. 25. 33. where by the rule of righteousnesse he seâ—teth the sheepe on the right hand and the goates on the left Luk. 16. 23. it is set downe how the rich man being in
preparation For this cause these holy men the vertuous predecessors were alwaies carefull in euery particular meane to be prepared as namely going about to pray they had their eiaculationes that is certaine short prayers before they entred into the solemne action and they tooke halfe the day before the sabbath to prepare them to it Now if preparation be necessary at these things in seuerall seeing all these concurre in the Sacraments excuselesse must hee bee that runneth to the Sacraments vnprepared Now as the Commaundement doth binde vs to this Examination So the contrarie inferred shuts out foure sorts of people First if anie for want of yeares as children bee not able to examine themselues all such are remoued Secondly if anie for want of wit discretion iudgement the vse of râ—saâ—on and such internals the defect whereof howsoeuer they are in age makes them as children cannot trie themselues as foolish and furious persons these are also excluded Thirdly if they haue a naturall conceiuing with gifts of reason and humane vnderstanding and yet are ignorant in the grounds of Religion and in the doctrine of the Sacraments which chiefe points of saluation are necessarie to be knowne if I say they haue not attained to these rules all such are debarred And last of all if they haue a generall notion of these things and vnderstanding of these rules and in the abuse of their knowledge remaine wicked stubborne and impenitent persons that neuer goe about to proue themselues all these also are to be separated as vnfit and vnworthie Guests of this Table The subiect of Examination is our selues and not others as the Apostle saith Let euery one examine himselfe As euery one looketh to the preparing of his owne meate so must euery one looke to the sanctifying of his owne heart for this spirituall meate is better than the heauenly Manna if we spoyle it not through our owne malignitie And because if there bee but one Publican in the Church wee looke to him and our eye cannot easilie goe from him therefore the Apostle would haue our examination reflexed on our selues as the Sunne-beames in the ayre Touching the manner of examination we must consider the nature and vse of the word The Word in it proper tongue is taken from the Gold-smiths shop and it is a trying as it were of mettalles and therefore the learned would haue vs trye our selues by the rules of Gold-smiths and this is not by the sound or Eccho that it maketh for in the best it is deceiuable but setting aside this they come to the touchstone and furnace which are two things of proofe to trie withall and they match with the touchstone the word and compare with the furnace the crosse But because those be more vniuersall I thinke they may rather trie the whole course of a mans life in generall than this seuerall poynt in hand Others because the bread and the wine be foode follow herein the rules of the physitians If a man haue a full body though his repletion come of a very good humour as of blood it needeth not filling but emptying againe full bodies if their fulnes come of euill humours are not to be nourished but rather they must be purged as flegmatike bodies which are full of moysture Euen so fareth it with all those which thinke themselues full enough of their own righteousnes and such as are stuffed with corrupt humours grosse sinnes are not to come hither hauing no interest or claime therein vntill the one be emptied of the fond conceit of his own righteousnes the other purged of the loathsome disease of his owne wickednesse Notwithstanding if we consider the words that follow If wee would iudge our selues we should not be iudged and againe but when we are iudged we are chastened of the Lord because we should not be condemned with the world it may appeare that the Apostle vnderstandeth it of a iudiciall examination as before a iudge And the very word though it were deriued from the gold-smiths yet the vse of it is from a iudiciall manner of proceeding Well then let vs take it this way that in this triall wee must so proceed with our selues in iudgement and when we are by our selues alone wee must erect our iudgement seate in our selues and examine our selues precisely whether we eate worthily or vnworthily For the plainnes of it we cannot be better directed than by that rule 2. Cor. 13. Proue your selues whether ye are in the faith that is as I interpret it and most men of sound iudgement thinke with me whether the faith be in thee and whether yee haue receiued the spirit of Christ which is his vicar For by this yee shal know whether yee are worthy or vnworthie for surely hee shall eate Christs fleshe and drinke his blood that hath his spirite But how shall wee trie our selues whether wee haue the spirit or no I answere according to that saying Ephes. 3. 17. When Christ dwelleth in our hearts by faith And this now is enough for hauing this wee haue Christs spirit and so Christ himselfe and consequently wee neede not doubt of the other Here it is good to take this word faith as largely as wee can and take it in as generall a sense as the law that is for the whole word And so first wee are to sit in iudgement on our selues according to the whole forme of Gods iustice and it is good to take the record of our selues and that catalogue which the diuell himselfe hath in store against vs which yet indeed he hideth will bring forth because he reserueth it to lay it to our consciences in the houre of death when all our sins shall flocke together against vs to driue vs to despaire It is good I say according to the ten words of the law to frame ten seuerall actions enditements arraignments and so many seuerall sentences of condemnation and then wee shall finde a great spoyle of obedience in vs and we shal see our selues marueilously to bee defectiue Thus hauing arraigned our selues we must further consider how vnkindly we haue dealt with so kind a Sauiour since our calling and so pronounce a perpetual confusion due to vs with a shame for that which is past with a greefe for that which is present and with a feare of that which may come hereafter And when wee can bring our selues out of conceit with our selues and haue brought our selues into the worst taking that can bee then hee is in the best taking that taketh himselfe to be in the worst For the principall purpose of our examinatioÌ„ is to shew vs our indignitie and to bring our selues into the lowest conceit of our selues that can be Hauing in truth pronounced this shame and confusion of face to be due vnto vs God will suspend his iudgement and cease from his sentence of anger nay hee will say This man behold hath condemned himselfe I
counteruaileth all the rest and saith that the Lord will giue them his Spirit to be powred out vpon all flesh which may seale and season all other his benefits and which neuer should leaue them vntill they were come to life euerlasting Aboue all gifts then in the world this is the gift of gifts the Spirit of God in which one the Lord preferres vs not onely aboue all other earthly creatures but also aboue many men like to ourselues whilest he maketh vs Kings Priests Prophets by powring the same spirit vpon vs. The excelleÌ„cie of this benefit Christ himselfe teacheth vs where he teacheth the people to pray saying Which of you iâ— your childe shall aske you a peâ—ce of bread will insteâ—d of bread giue him a stone c if you that be euill doe know how to giue vnto your children good things when they aske them how much more shall your heauenly father giue you good things saith Matthew his Spirit saith Luke This is the top this is the head this is the height this is the depth of all good things euen the Spirit Now if this is life eternall Ioh. 17 3. to know the Father to be the only very God and whom he hath sent Iesus Christ and no man can euer doe this but by the spirit of God whereby we know and beleeue this according to the word and so liue for euer who will denie this gift of all gifts to be most principall If this be the dignitie of dignities that we are the children of God and heires of a better life how precious a thing is it to haue the priuiledge of God his owne spirit which giueth vs the full title interest and assurance of all these things vnto vs Againe if this be the â—ulnes of our reioycing in the day of Christ that he is made of God vnto vs wisedome and righteousnes and sanctification and redemption and that through him we are as fully more assuredly perfect as euer Adam was in his creation and we cannot haue this wisedome vnlesse the Spirit telleth vs how we are cleered thereby from our ignorance we cannot reioyce in this righteousnes vnlesse the spirit assureth vs that by it we are acquited from our guiltines we can haue no comfort in that holines vntill we know by God his spirit it answereth for our impurenes and prophanenes and so seuereth vs and putteth vs apart to the works of sanctification we cannot triumph in our redemption vntill the comfortable spirit of God stay our impatient spirits by an vndoubted expectation for the glorious appearing thereof without this spirit all things are death but with this all things are life This bringeth knowledge in the things whereof we are ignorant this brings to our remembrance the things which we haue knowne and forgotten this assures vs of things wherein we haue been wauering this ioyneth vs to God and vniteth vs to Christ when we goe astray we come home by the spirit when by it we are renewed and by the same we are established come life come death come honour come dishonour prosperitie aduersitie wealth or woe the one shall not too much lift vs vp the other shall not too much cast vs downe If the Lord giueth vs an healthfull bodie credit riches and authoritie we are hereby resolued to glorifie God by these things to redeeme the time and so to possesse them as though we possessed them not if the Lord denieth vs these things and sendeth sicknes discredit pouertie and obscuritie the Lord will send a recompence of inward things and wanting bodily health he will giue the saluation of our soules in stead of outward credit we shall haue credit with God and be well thought of among his children and if wanting worldly riches we be enriched with heauenly things we haue lost nothing hauing changed drosse and dung for gold Without this wit becommeth subtiltie wisedome worldly policie authoritie is armed to tyraÌ„nie dignitie breedes ambition riches engeÌ„ders couetousnes Physicke is made vnfaithfulnes Law proueth craftines Diuinitie degenerates into heresie to be briefe without this heauenly gift of God sanctifying all gifts the wiser man the fairer man the stroÌ„ger man the fitter pray for the diuell the meeter subiect for him to work vpon But to haue wit and therewith the spirit of God sanctifying it what a thing is this To haue riches and the spirit of God to vse them is a double blessing to haue authoritie and in it to be guided by God his spirit what good may one hauing this benefit doe either in Church or Common-wealth If the spirit be absent all turneth to our hurt to God his dishonour to the establishing of Satans kingdome and with this all things are seasoned with their vse seruice and ministerie vnto vs. Oh how are we to pray that Ministers that Magistrates that euery one of vs may haue so great a good The Ministers that they may purely boldly preach Iesus Christ that they may be Ministers of the quenching spirit not Ministers of the bare and killing letter that they may preach the crosse of Christ sincerely and not themselues vain gloriously Magistrates that they may prouoke obedience by good gouernment that we our selues might liue holily both before God and men This then is that which keepeth a tenour in all things this giueth the pith and marrow of goodnes to euery thing If religion come once but to serue for fashion all wil be confounded Among many rules this is a notable rule to haue our hearts filled with heauenly and spirituall delights which fenceth out as at the doore and first entrie many idle discourses and vaine platformes of worldly deuises and causeth vs to vse this life as though we vsed it not And as they that are giuen to the world are not fit for God his kingdome so they that are replenished with good things haue such an inward and sufficient working in them as they seeke not after earthly things with those greedie affections wherwith others doe The Papists and Anabaptists rather babling than prophecying shew they haue no true reuelations how soeuer they bragge of them because they haue not the spirit and yet in that they are so painfull by their illuding spirit wherewith they were deluded to delude others this must make vs ashamed either of our ignorance or that hauing knowledge and the holy Ghost teaching vs we trauell no more to winne others vnto Christ. For whosoeuer is so ignorant that he cannot giue an account of his faith to God his glorie and the edifying of others he cannot say that he hath the spirit of God If any haue Christ his spirit he is Christs if he be Christs he must be a Prophetable to giue an account of his faith being required and so he is Gods if he be Gods then come life come death come health come sicknes come what will all comes well if a man hath outward things he is not too much puft vp with them if he hath them not
make conscience of sinne being knowne the Lord visiteth vs with priuate and publike meanes that as the wicked shall be without all hope ease or end tormented in hell so these in mercie and measure should haue their hearts broken which because they would not doe by the louing inuocating and inuiting of them by the Lord therfore it is done by some crosses Secondly it respecteth the regenerate either to continue them in their good estate or to keepe them from some grosse sins For God his children doe sometime fall and alwaies may fall if God keep them not Because Dauid and Manasses had sinned God sent them the crosse that they might not forget him Now because the same may be in vs if the Lord will powre out his wrath vpon the wicked surely he will not suffer his owne children to be vncontrolled We must not then as some are wont to doe say Did not Dauid sinne make ye so much at me was not Dauid a great sinner and yet saued It were well indeed if we would binde Dauids sinne with Dauid his repentance or if we consider how the Sunne was turned into darkenes the Moone into blood in his kingdome if we shall see the pillars of Gods iudgements and vapours of God his wrath against him among his owne how his sonnes rebelled they that would be Counsellers became traitors and how the wicked caitifes insulted ouer him we would surely know that it did little helpe vs to reckon vp Dauid his sinning This doth God to sow the lips of the wicked that they should not say that God doth spare and punisheth not sinne in his and that they should not dreame of escape when his owne seruants are so punished And although God his children presently fall not but are readie to fall he wrappeth them often in the crosses of the wicked not so much to punish any sinne present but to preuent in them some sinne to come that thereby taking away the occasion of sinning he might humble them before they fall Againe albeit they be not subiect to grosse sins yet because they are oft puft vp with priuie pride dead vnmercifull dull forsaking their first loue sometime neither hot nor cold luke warme without zeale briefly in that they are not as God his children should be or as they themselues sometimes and before haue been the Lord in wisedome correcteth these wants and infirmities that from infirmities they should not burst out into enormities from sinning of ignorance they should not sin against conscience and from secret sinnes that they commit not presumptuous sinnes For this cause Reuel 3. the Lord sent plagues on the Church of Laodicea not so much for grosse and notorious sinnes but because they were not humbled and zealous enough but such as might more easily haue fallen into deeper enormities hereafter If men vse to trie gold seuē times in the furnace not for any masse of drosse in it but to proue it how much more had the Lord neede to trie our faith although we be not giuen to any great and notable crime For as there may be two vses in the trying of gold the one to purge it from drosse the other to fine it the more so there are two vses of corrections the one to punish sinne the other to trie their faith And although the Lord more principally doth not punish sinne but rather secondarily chiefly trying the patience of his children yet when men cannot accuse vs neither we can accuse our selues yet the Lord will purge vs from some secret corruption which may breede a sinne in time to come And hereupon it commeth that priuie pride secret selfe-loue close couetousnes hidden hypocrisie and such like are counted sinnes of God his children though of worldlings they be thought good vertues But some will say Is this the truth ye sticke to Is this the Gospell which ye professe See what hurliburlies see how many opinions there are what a companie of religions are start vp see what denying of the faith what grosse sinnes are sprung vp see what deaths plagues and warres are accompanied with it Surely it seemeth that this is not the Gospel Before all things were in better case no such disturbance in religion no such noise of notorious sinnes no such turmoilings on euery side all things were at good quiet but now we haue more troubles than euer in former times were heard of The wicked do not onely breake their neckes at this blocke but God his owne children haue daungerously stumbled at it For when Iob Dauid Ieremiah without God his spirit beheld the prosperitie of the wicked and the aduersitie of the godly they confessed their feete had almost slipped sauing that they durst not condemne the generation of God his children To remedy this the holy Ghost saith that when the graces of God doe most appeare then will the Lord send greatest iudgements for the contempt of his Gospell in the wicked and for the neglect of it in the godly Now this is foretold that we might not be offended when it commeth this vse doth Christ teach vs to make of it These things haue I told you before that when they come to passe c. For to God his children being but babes in Christ this is a great temptation And to come to our daies Doth it not trouble men much that there be so many vnlearned Ministers of learned Ministers that there be so many vngodly men that they see such oppressing Magistrates such rebellious people such carelesse gouernours that there is such an height of subtiltie in couering and cloaking sin where is most knowledge such running to sinne where is most preaching and where the Gospell is receiued that there should be such sects and heresies when they shall see the Papists readie to outface the Gospell what may a man do now or how may he stay himselfe if the Lord should leaue him Surely God hath foretold it Euen as the Sunne then shining bright the Moone giuing light the cleere aire are tokens of God his loue so much more the word and as these being darkened obscured shew God his wrath so the word obscured doth testifie his wrath much more Yea if dearths plagues famine or such like come we must be forewarned of them And our Sauiour Christ when men asked him signes he told them of many and Mat. 24. that there should be such wonders in the heauens in the earth and in the seas that euen the very elect should be confounded almost Now if Christ had not forewarned these things in the equitie of his iudgement we might indeed haue had some occasion of offence And for this cause our Sauiour Christ saith Matth. 11. Blessed are they that are not offended in me because such confusions shall be that men will be readie to lay the cause of these things on the Gospell and on the word and therefore blessed are they that are forewarned of these things and know why they come If the Iewes would not
of Gods iudgement 3. That we must wisely discerne betweene the true sorrow for sinne which causeth repentance not to be repented of and that worldly sorrow which causeth death For godly sorrow softneth the hart to the obedience of the word but that worldly sorrow causeth men to kicke and spurne against the word to the further hardning of their hearts 4. That many are galled and pricked with pouertie sicknes and other afflictions but few with their sinnes which is the cause of their afflictions But let men be well assured of this saith he that if a man be not troubled for sinne here he is in the way to hell if he be troubled in this life for sinne he is in the way to heauen 5. Lastly that in true repentance the pricking of the heart and sorrowing for sinne must be continued and daily renewed we must be humbled with continuall sorrow that we may bee refreshed with daily comfort in Christ. And thus farre the compendious and short view of all these Sermons This graue and reuerend Father who hath left vs these holy instructions hauing continued for many yeeres with good successe and a comfortable experience of Gods blessing on his holy ministery in preaching the Gospell of Christ his Sermons were many in number and how effectuall let the godly iudge by these fewe which Gods good prouidence hath reserued for posteritie Now right Worshipfull I offer them vnto your good patronage and protection because I am well assured you loue and what you may you further the preaching of the Gospell of our Lord and Sauiour Iesus Christ. Much am I bound to remember your Worship and that vertuous Lady your wife for your great loue to me and mine I can no way require your loue yet by some poore testimonie I desire to make mine affection knowne in the performance of any Christian duty what I may The Lord Iesus Christ that hath knit both your harts by one spirit in one holy faith vnto himselfe and in loue vnfained one to another graunt you the true peace which passeth vnderstanding to keepe your hearts and mindes in his faith loue and feare vnto the end And thus I humbly take my leaue recommending you and all yours to the protection of the Almightie Your Worships euer to command in Iesus Christ HENRY HOLLAND A SERMON PREACHED BY MAISTER RICHARD GREENHAM VPON THESE WORDS THE FIRST SERMON Quench not the spirit 1. Thess. 5. 19. ALl the doctrine of the Scriptures may be briefly referred to these two heads First how wee may be prepared to receiue the spirit of God Secondly how the spirit may be retained when as wee haue once receiued it And therefore Saint Paul hauing laboured to instruct the Thessalonians in the former part of this Epistle how they may receiue the spirit doth here teach them how to keepe and continue this spirit vnto the end And this the Apostle doth by giuing them a charge and commaundement that in no wise they doe Quench the spirit thereby doubtles teaching that as the shunning of euill is the first step vnto goodnes so the readie way to continue the spirit of God in our hearts is to labour that it be not quenched Now the Apostle vpon great waightie cōsideration doth here deliuer this precept For first of all though al those be worthily and iustly condemned that neuer tasted of the spirit of God yet as our Sauiour Christ saith A more iust and fearefull condemnation is like to come vpon them that hauing once receiued it doe afterward lose the same againe Moreouer without this spirit of God no holy exercise can haue his full effect for the word worketh not where the spirit of God is wanting prayers haue no power to pearce into the presence of God the Sacraments seeme small and sillie things in our eyes and all other orders and exercises which God hath graunted ordained for man they are vnprofitable to man where the spirit is not present to cōuey them into our hearts there to seale vp the fruit of them Last of all we are fit to receiue no good grace at Gods hand nay we doe not esteeme Gods graces when we haue not the spirit to teach vs to set a due price vpon them for speake of the Law or of the Gospel of sinne or of righteousnesse speake of Christ or of our redemption and iustification by him yea speake of that huge and heauie waight of glorie wherewith the elect of God shall be crowned all this moueth not we are little affected therewith vnlesse God giue vs of his good spirit to profit by the same The Apostle therefore with good reason gaue this precept and we for many great causes are to listen vnto it least by any meanes the spirit of God be quenched in vs so we depriue our selues of all these fruits Now whereas the Apostle saith Quench not the spirit it may appeare that he speaketh to those that had alreadie receiued the spirit For as the fire cannot be said to be quenched where it is not so they cānot be said to quench or lose the spirit which haue not as yet receiued it Then know that this precept doth properly belong to thē that haue receiued the spirit of God and they especilly are to make a speciall vse of it for the other it cannot profit them vnlesse that as the seede lying in the ground a long time doth afterward budde and become fruitfull so this continue in their mindes till they haue tasted in some good sort of the spirit of God and then breed in them some carefulnes that they doe not quench it Well then to them that haue felt and found the spirit of God in them to them saith S. Paul in this place Take heede that ye quench not the spirit Of this if we doe somewhat seriously consider these two questions will offer themselues and soone arise in our minde First how we may know whether we haue the spirit of God or no. Secondly if we haue it whether it may be lost againe or no which if they bee well and sufficiently answered they will doubtlesse giue great force vnto this precept For the first then if we will knowe whether we haue the spirit or no we must surely vnderstand that as he knoweth best that he hath life which feeleth it in himselfe so he best knoweth whether he haue the spirit of God that feeleth the spirit working in him And if wee will further know this by the peculiar working and effects of the spirit then let vs marke these First of all if there bee nothing in man but the nature of man if nothing but that may be attained by the art and industrie of a man then surely in that man is not the spirit of God for the spirit is from God it is from aboue it is aboue nature and therefore the Apostle doth set the spirit of God against the spirit of the world when he saith We haue
receiued the spirit not of the world but of God 1. Cor. 2. 14. Besides the spirit of God is eternall and endureth for euer but all the doings and deuices of men they perish and in time they haue an end Therefore though a man haue wisedome with great knowledge though in wit and skill he passe and excell the common sort of men yet if from aboue he hath not been inlightened if from heaueÌ„ his wisedome hath not been sanctified his knowledge shall decay his wisedome shall wither like grasse he hath not as yet tasted of the spirit of God that endureth for euer And therefore saith Saint Paul We teach the mysteries of God which none no not the Princes and the men of this world which are aboue others most excellent are able to vnderstand Secondly consider whether there bee in thee any alteratioÌ„ or change For the wise men which were expert in nature could say that in euery generation there is a corruption And we see that the seede sowen is much chaunged before it grow vp and beare fruit Then needfull it is that in regeneration there be a corruption of sinne so that as seede in the ground so sinne in our mortall bodies may decay that the new man may be raised vp the spirit of God taking possessioÌ„ of our soules Therfore the Euangelist Iohn doth make this the first worke of the spirit that it shall rebuke the world of sinne and this is so needfull that without it there is not the spirit of God neither yet can Christ come and enter into that man Here of it was that Christ compared the Iewes to children in the market place who would not dance though they were piped vnto and the reason was because they had not first learned with Iohn to mourne for they that by the preaching of Iohn learned to lament their sinnes and for their sinnes were pensiue in their owne soules they receiued Christ they danced and did reioyce to heare the ioyfull tidings of the Gospell Therefore Christ saith That whores and harlots entred into the kingdome of heauen seeing they lamented their sinnes before the proud Pharisies which were touched with no remorse for their sinnes And for the same cause it is that Christ calleth vnto him them onely that labour and aâ—e heauie ladâ—â— teaching that if they finde not sin to be a heauie loade and burthen to them they haue not the spirit of God neither are they fit to receiue Christ. Then to be rebuked of sin is the first worke of the spirit which the spirit worketh in vs by these degrees First it raiseth vp in vs a great and generall astonishment by reason of all those great and enormous sinnes that we haue committed and this doth strike vs downe it doth terrifie vs and hold vs amazed wonderfully then it dealeth with vs more particularly it bringeth vs vnto a speciall griefe for speciall sinnes it doth bereaue vs of our chiefe desires and bringeth vs out of conceit and liking with the best things that are in vs for then it doth display before vs the vanitie and darknes of our vnderstanding how vnfit and vnmeete wee are to vnderstand and conceiue those things that do aboue al others especially concerne vs then doth it let vs see the peruerse corruption of our iudgement and that before God and in things belonging to God we be as bruit beasts not able to discerne things that differ nor to put a sound difference betweene good and euill then doth it let vs see that our reason is vnreasonable nay that it is hurtfull vnto vs a great enemie to faith and a great patrone of infidelitie and vnbeleefe When it commeth to our affections it turneth them vpside downe it turneth our mirth into mourning our pleasure into painfulnes and our greatest delight into most bitter griefe If it doe proceede further and come once to the heart and to the stomacke and courage that is in vs then it cutteth vs to the quicke then doth it at once cast vs downe in humilitie vnder the hand of God for while we had to deale with men we were as stoute as any and would not start for the best We had reason to say for our selues and courage to defend our selues against all them that did deale with vs but now the spirit draweth vs into the presence of God it letteth vs see that we haue to doe with God that our strength is weaknes in respect of him Then doth our heart begin to faile vs then doe we lay our hands on our mouthes and dare not answere nay then doe we quickly take vp our crosse because the Lord himselfe hath done it Behold here how the spirit worketh behold how sinne is corrected and who so can behold here this in himselfe may assuredly say that the spirit of God is in him that it is not in vaine within him nay that it is mightie and liuely in operation in his heart The third note and effect is the bringing on forward of this worke vnto iustification for when the spirit hath brought vs thus farre then doth it begin to open vnto vs a doore vnto the grace and fauour of God it doth put into our mindes that there is mercie with God and therefore stirreth vs vp to seeke mercie at his hands afterward it doth let vs see how Christ suffered to take away the sinnes of the world that in the righteousnes of Christ we may looke to be iustified before God And this it doth not let vs see onely but doth effectually worke a sure perswasion of it in our hearts and confirmeth the same by two notable effects The first is a ioy most vnspeakable and glorious wherewith our hearts must needes be wholy taken vp and rauished when we see our selues by the righteousnes of Christ of the free mercie and grace of God redeemed from death deliuered from hell freed from the fearfull condemnation of the wicked The second is the peace of conscience which indeed passeth all vnderstanding While sinne and the guilt of sinne remained there was no peace nor rest nor quietnes to be found but feare within terrors without and troubles on euery side but when sinne is once nailed to the crosse of Christ when the guilt of sinne is taken out of our consciences and the punishment thereof farre remoued then must needes ensue great peace for our accusers dare not proceed against vs our sinnes are forgiuen vs and God is at one with vs and for this we haue the warrant and testimony of the spirit Can flesh blood perswade vs of this can any creature assure vs how God is affected towards vâ— no doubtlesse And therfore where this ioy and peace is there must needes be the holy Ghost the author worker of the saine For as no man knoweth what is in man but the spirit of man which is in him so none knoweth the will of God but the spirit of God and
The Lord left vs a lesson that wee must learne thereby namely that it is not the meanes but the blessing of God vpon the meanes that nourisheth vs and therefore if we haue them wee must not put our trust in them and if we want them wee must not distrust in God Did Moses and Eliah liue fortie dayes without meate and did the Israelites walkein the wildernesse fortie yeeres in the same apparell which waxed not olde whereas othersome hauing meate in abundance yet are hunger-starued and being laden with clothes yet quake for cold shall we not yet learne that the blessings of God are all in all and that the other are but meanes prouided for our weaknes Dauid proued by experience that the righteous seede of the righteous parents were neuer forsaken nor begged their bread If we no doubt could come to such measure of obedience as they did then and if we could be righteous as in his time men were the Lord would prouide for vs as well as he did for them and we should haue as good experience hereof as euer had Dauid To this prouidence of God wee must bring a patient minde which first must bee contented with whatsoeuer the Lord sendeth alwaies acknowledge godlines to be great riches For we ought not to seeke great matters nor suffer our desires to be carried after high things for this did the Lord by his Prophet Ieremie rebuke in Baruck And CHRIST giueth vs another rule when he teacheth vs to pray for daily bread which when we haue then must we be contented This minde was in our father Iacob when hee prayed for nothing else but meate and clothing And this doth Paul generally command to be in all saying When we haue meate clothing let vs be contented We must first therefore seeke the kingdom of God and the righteousnes therof we must first labour for the forgiuenes of our sinnes in Christ that so we may be in the fauour of GOD and enioy the light of his louing countenance which when we haue and feele let vs esteeme it aboue all earthly treasure as Dauid doth let vs receiue it though it come alone yea though it bring troubles with it then for outward things we shall possesse our soules in patience If the Lord giue plentie of them wee shall take it as an ouerplus of his fauour but if he giue the lesse yet shall we be contented because we binde not his fauour to these outward things but if wee cannot rest in the fauour of God though wee want these outward things it is certaine wee neuer truly esteemed the fauour of God neither did we euer feele the forgiuenes of our sinnes if wee could not when we felt it be therewith contented and ready to forgoe all other things The second propertie of a patient minde is simplie to giue vp it selfe vnto God and commit itselfe into his hand waiting at all times for helpe from him who onely is the aâ—thor of all goodnes yet neither prescribing the meanes nor appoynting the time nor in any case indenting with him for the Lord will haue the disposition of his mercies free vnto himselfe to giue and to bestow when and where and how it pleaseth him and as it may most make for his glorie We must then euermore and with our whole hearts desire and craue of the Lord that his blessed Name may be glorified that his Kingdome may be enlarged and his holy will performed but the meanes to bring these things to passe we must whollie leaue vnto him who knoweth what is best and in other things which concerne our outward estate we ought alwayes to rest in his good pleasure This iâ— we can once doe so mercifully doth hee vse to deale with vs that when wee least desire them wee shall haue them and when we freely giue them vp to him he will soonest giue them vs againe Salomon desired wisedome of the Lord but for outward things his prayer was that hee might haue a meane estate then the Lord gaue him wisedome which his heart so much desired and riches also which he did not once desire Oh happie man if in his heart he had desired to walke before the Lord in feare Abraham gaue vnto the Lord Isaack his sonne which when the Lord did behold he quickly gaue him his sonne againe euen thus also must we thinke it standeth now with vs. The readiest way to obtaine life is to be heartily well contented either to liue or to die and to commit our selues vnto the Lorde knowing that nothing euer perished that was committed to his keeping so is it also in all other outward things the readie way to obtaine them is to giue them vp wholly into his hands But yet wee must not commit these things to the Lord with this condition that hee should giue them vs againe for that were to mocke the Lorde but without all care to haue them wee must giue them to him beeing in respect of his glorie and because his good pleasure is so heartily well content to forgoe them and then if they be good for vs we shall receiue them againe if not wee shall receiue some spirituall grace which better shall supplie the want of them Yea the infinite wisedome and mercie of God doth wonderfully appeare herein for sometimes he keepeth vs long without these things because that if wee had them hee seeth we would abuse them and would preferre them before spirituall blessings And sometime the Lorde seeing our small regard and accompt of spirituall things will by the want of these outward things bring vs to make greater accompt of them that when wee can well want the one and highly esteeme the other we may haue both together Let vs therefore reuerence this great goodnes and wisedome of the LORD and be content with the vse of life which he in mercie graunteth vs knowing that it is better to be a liuing dogge then a dead Lyon For whilest we liue we haue time to repent and time to glorifie God but after death there is no time left for repentance Whosoeuer then doth not account the vse of life a singular benefit though he doe euen want things necessarie for the same he is vnworthie of life or of any other the blessings of God therein The end of all then is this that patience is wrought in vs strengthened by the assurance of Gods mercies by faith in Christ by hope of euerlasting life and by trust in Gods prouidence and therefore the carking care of these things is left to the Gentiles which are ignorant of the forgiuenes of sinnes of Gods prouidence and of euerlasting life so that if we be like them in these greedie desires it argueth that either we know not these things or if in iudgement we doe conceiue them yet in heart we doe not beleeue them By meditation therefore of these things we must learne patience whereby we may ouercome our
life or the callings of the Church For such is the corruption of mans nature that naturally they doe not loue the Magistrates that God hath placed ouer them but when the Magistrate hath gotten a good report by the due execution of iustice by his pitifull dealing with the poore and by his fatherly fauour to all that be good then will his subiects loue him then will they embrace him then wil they willingly commit their matters into his hands and then will they with faithfull and friendly hearts cleane and sticke fast vnto him To be short that Lawyer hath most clients that Physition hath most patients and that Merchant most customers whose vertuous and godly dealings haue gotten them a good report In the callings of the Church this also is true for if any preacher by the faithfull discharge of his dutie and by his godly life haue once gotten the fauour and friendship of men how gladly will men heare him how quietly will they be ruled by him in what simplicitie will they make known their griefes vnto him how careful wil they be to procure his good The Schoolemaster also that hath the name of learning to teach of discretion to rule of godlines to traine vp his schollers in the feare of God he neuer wanteth schollers but the most and best men of all will flocke vnto him Contrariwise if any of those be discredited through any euill name if the Magistrate be accompted an oppressor or a tyrant the Lawyer be reported to deale deceitfully if the Minister bee corrupted either in doctrine or life if the Schoolemaster be once knowne to be insufficient in learning vnwise in gouernment prophane and of no religion then will all men be afraide to haue any dealing with them Those things are often found true in peace and prosperitie but in aduersitie as in the time of warre in the time of sicknesse and in the time of want and pouertie they be found most true Will not all the poore comminaltie in the time of warre seeke some aide at that Magistrate who in the time of peace did good vnto them Nay rather will they not all with one consent come together to helpe and defend them euen with all their might and with life it selfe seeing that he hath vsed all good meanes to saue and â—efend their liues Contrariwise how many Kings how many Captaines how many Magistrates haue euen in their greatest neede been left and forsaken of their subiects souldiers because they haue too sharply and vnmercifully ruled them And which is more than this the subiects haue euen procured the death of their princes the souldiers haue laide violent hands vpon their captaines and the tenants haue been the first that haue sought the death of their Landlords because no pity no compassion no friendship and louing fauour hath been shewed vnto them Againe if Magistrate Minister Maister or any other man by executing the duties of loue haue wonne the hearts of the people and gotten a good name among them then in his sickenesse they wil pray for him they will visite him they will beare with him a part of his griefe Againe what can bee more comfortable to a man than this is this will glad him at the heart and this will turne his bâ—d in all his sicknesse In pouertie also he is soonest and most holpen which hath the best name and hath obtained through vertue most fauour with men For good men doe consider their owne case in him and therefore are most readie to helpe him yea euen the euill and vngodly men although they beare him no great good wil yet they are forced to helpe him partly because his godly life doth witnesse vnto their soules that he doth deserue to be holpen and partly because the Lord doth turne their hearts to fauour him The widow therefore that came to Eliah for helpe vsed this argument to perswade Eliah O man of God saith she my husband is dead and died in debt yet he feared God therefore helpe I pray thee seeing the creditors are come and immediately Eliah helped her On the other side if a man be euil reported of if he be an adulterer an Atheist an Idolater a riotous person or a man of hard dealing and if such a one be once brought into some low estate if he once fall into pouertie and neede then the hearts of men are shut vp against him no man will pitie him and all men will see and say his owne sinne is brought vpon him And thus hath the testimonie of the Prophets who did often threaten such kinde of punishments to vngodly men so that no man should say Ah my father or ah my mother but the whole citie should be glad of their departure This did the heathen people see in some part and therefore all of them did greatly desire a good name and as euery one of them did excell in strength and in courage or in wit or any kinde of knowledge so they did labour by that thing to get some credit to themselues And to conclude this point though a man haue many good things in him though a Magistrate doe feare God greatly though a Minister be excellent in many points though a Physition or Lawyer be skilful in their profession yet if they haue not a good name they can doe little good with their gifts All this doth teach vs that indeed to be true which Salomon here saith that a good name is to be chosen aboue great riches and louing fauour aboue siluer and gold Now the instructions which we may gather out of this place are chiefly two The first is that we ought not to hurt our neighbours aboue all things in their good name and therefore the Lord in his law hath ordained that he which doth such a thing should haue the same punishment which he purposed to bring vpon another Men would be loth to steale the goods of any man from him yet the name of a man is more worth than all things in the world therefore if any man by raising vp false reports doe impaire his brothers credit he doth hurt him and sinneth more grossely more grieuously than if he had taken away his lands or his liuing his corne or his cattell or any other thing that he hath And though the thing be false which he reporteth yet he sinneth neuerthelesse for after that time euen good men will be more suspicious and the wicked will not let it goe out of their mindes But if this be against a Preacher or professor of the Gospell then the sinne is the greater because God and his word becommeth dishonoured thereby The second instruction is that we must be carefull by all good meanes to get and maintaine our good name For if it be a sinne to discredit another man then much more is it a sinne to discredit our selues if we be charged to further the good name of our
are either ignorant in the word not knowing how to order one right step to the kingdome of God or else hauing some knowledge of God vngodlily abuse it to maintaine their carnall lust and appetite For this cause as it would grieue parents to haue naturall fooles to their children or such as either through some imperfection of nature are dismembred or deformed and misfigured in the parts of the bodie so much more should it grieue them to haue such children as either for want of knowledge and heauenly wisedome cannot walke in the feare of God or abusing the knowledge giuen them prostitute themselues to all sinne and wickednesse It is marueilous to see how greatly parents can bewaile the want of one naturall gift proceeding of some imperfection and how easily they can passe ouer without any griefe the want of all spirituall graoes springing from corrupt education In like manner it is strange that men can take the matter so heauily when their children breake into such offences as either haue open shame or ciuill punishment following them and yet can make no bones but post ouer such sinnes as are against the maiestie of God accompanied with euerlasting confusion and vnspeakable torments wherein what doe most part of men bewray but their greathy pocrisie in that neither their ioy nor their griefe is souÌ„d to their children and that they loue themselues more in their childreÌ„ than either their saluation or the glorie of God The tender loue care whereof no doubt did encrease the sorrowe of Dauid for the death of his sonne Absolon who was not so much grieued for the losse of a sonne as for that vntimely end of his sonne Let vs learne therefore to correct our affections to our children and be grieued for our ignorance impietie and sinnes whereof either our carnall compassion the not lamenting of our owne naturall corruption the want of prayer for an holy seede or prophane education armed with the wrath of God may bee a most iust occasion Can a man hope for a holy posteritie or doe wee maruaile if the Lord crosse vs in the children of our bodies when wee make as bold and brutish an entrance into that holy ordinance of the Lord as in the meeting of the neighing horse with his mate when being ioyned in that honorable estate of matrimonie either as meere naturall men without all knowledge of God wee beget our children or as too carnall men without the feare and reuerence of the Lord neither bewailing our corruption which we receiued of our forefathers nor praying against our infirmities which may descend to our posteritie we abuse the marriage bed Lastly wheÌ„ hauing receiued the fruit of the wombe we haue no care by vertuous education to offer it to the Lord that our childe by carnall generation may be the childe of God by spirituall regeneration Surely no. And yet men without all looking vp to Gods prouidence and secret counsell without all bethinking themselues of their corrupt nature from which their children are descended without all looking backe into their wicked and godlesse bringing them vp will fret against their sinnes and fume against their children yea often they will correct them and that to serue their owne corruptions not so much grieued for that they haue sinned against God as that they haue offended them Christians therefore must knowe that when men and women raging with boyling lusts meete together as bruit beasts hauing none other respects than to satisfie their carnall concupiscene and to strengthen themselues in worldly desires when they make no conscience to sanctifie the mariage bed with prayer when they haue no care to increase the Church of Christ and the number of the elect it is the â—ust iudgement of God to send them monsters vntimely births or disfigured children or naturall fooles or else such as hauing good gifts of the minde and well proportioned bodies are most wicked gracelesse and prophane persons Againe on the contrarie side wee shall finde in the word of God noble and notable men commended vnto vs for rare examples of vertue and godlinesse who were children asked and obtained of God by prayer Our first parents Adam and Eue being humbled after the birth of their wicked sonne Kaine obtained a righteous Abell of whom when by his bloodie brother they were â—ereft they receiued that holy man Seth. Abraham begetting a childe in the fleshe had a cursed Ismael but waiting by faith for the accomplishment of Gods couenant hee obtained a blessed Isaac Iacob not content with one wife according to the ordinance of God was punished in his children yet after being humbled he receiued a faithfull Ioseph Elkanah and Anna praying and being cast downe had a Prophet that did minister before the Lord. Dauid and Bethsheba lamenting their sinnes obtained Salomon a man of excellent wisedome Zacharie and Elizabeth fearing the Lord receiued Iohn the Baptist and forerunner of Christ. Looke what sinnes wee haue naturally without Gods great blessing without prayer and humbling of our selues we shall conueigh them to posteritie and although the Lord doe grant sometimes naturall gifts vnto the children of carnall and naturall men yet for the most part they receiue their naturall sinnes withall But if the children of God by regeneration do see into themselues and lament their sinnes of generation praying that their naturall corruptions may be preuented in their posterities they shall see the great mercie of God in some measure freeing their posteritie from their sinnes Now when thou shalt see such sinnes to be in thy children enter into thine owne heart examine thy selfe whether they are not come from thee consider how iustly the hand of God may bee vpon thee and when thou wouldest bee angrie with thy childe haue an holy anger with thy selfe and vse this or such like meditatioÌ„ with thine owne soule Lord shall I thus punish mine owne sinne and that in my child Shall I thus prosecute the corruptions of my auncesters Nay I see O Lord and proue that thou art displeased with me for the too carnall desire of posteritie I lay then in some sinne I asked not this childe of thee by prayer be mercifull vnto me O God and in thy good time shew some pitie vpon my child Thus thinking when thou goest about to correct the corruptioÌ„ of nature in thy childe which he could not helpe arming thy selfe with prayer repenting with Iacob thou shalt be so affected that as thou art desirous to draw thy childe out of sinne so yet to doe it with the mildest meanes and with least rigour And one thing is most wonderfull that some will teach their children to speake corruptly and doe wickedly whilest they are young and yet beate them for it when they are come to riper age Againe some will imbolden their children to practise iniquitie towards others which when by the iust iudgement of God they afterwards practise against their parents themselues
bodily enemies to remaine eternally in the glorie of God of Christ Iesus the Spirit and the holy Angels is not this an infinite and incomprehensible ioy Wherefore men must leaue off the false ioyes of this world and the pettie ioyes of sinne and cleaue vnto this ioy and seeke after it Now euery one the greater treasure that hee findeth the more hee doth reioyce and so euerie one the neerer that hee draweth vnto saluation the more ioyfull and glad he is For the kingdome of God doth not keepe one and the same tenour in all men This ioy is not in all the children of God alike God he doth sometime hide his louing couÌ„tenance from them some times he giueth comfort and sometimes againe more sorrow And as wee see that the Lord sendeth sometimes wet weather and sometimes againe more faire weather sometimes he sendeth stormes tempests and boysterous weather and by and by most calme and still euen so dealeth he with his children sometime he hideth his graces from them which other sometimes he maketh apparrant vnto them And as after stormes and tempests come faire weather so after sorrowes and troubles ioyes and pleasures doe come vnto the children of God after their anguish and paines are past great calmenesse and peace of mind and quietnesse in conscience ariseth vnto them And as it is saidâ— in Psalme 30. 5. The anger of the Lord endureth but a while but in his fauour is life Weeping and sorrow may abide for an euening but ioy commeth in the morning Wherefore euery one is to examine himselfe whether he hath this ioy or not for whosoeuer hath it not certainly he hath not his saluation Yet it may be that he may haue some sight of it but it was neuer hid deepely in his heart And here we are to know that there are two sorts of ioyes in receiuing the word There is a ioy in the wicked in hearing of Gods word but it hauing but a small crust of the earth to nourish it it withereth quickly away and remaineth but for a time as is shewed in this chapter in the parable of the seede which fell in hard stonie ground There is another ioy which endureth and continueth vnto the ende which although it haue many intermissions yet it doth not altogether cease but will at the length haue the victorie against all sorrow whatsoeuer The one of these is the ioy of the minde the other is the ioy of the heart The first is deceitfull the second is effectuall A man may therefore be deceiued in ioy and thinke that he hath it before hee hath found it and that there is a ioy when a man thinketh that hee hath found a treasure when hee hath not and another ioy when he knoweth indeede hee hath found it euen so is there a double ioy in the kingdome of God For there is a ioy in the hearing and knowing of this that the kingdome and graces of God are offered vnto vs It is a ioyfull thing for a man to knowe his saluation and to know that God offereth vnto him eternall life and redemption but if this ioy doe but abide and swimme as it were on the top of their braine and goe no further then is there but a crust of the earth as it were in these hearers and their stonie and hard hearts are hardened with deceitfulnesse of sinne and there is also another ioy in this when a man is assured and fully knoweth that he is saued There is a ioy of the minde when a man doth see the mysterie of his saluation there is a ioy of the heart when a man hath the experience thereof the former of these ioyes may be deceiued the other cannot The former remaineth but for a time if a man doe rest onely in the knowledge of his saluation a man can minister no true comfort vnto this man For it is one thing to know there is eternall life and another thing to know that eternall life is ordained for thee For it is one thing to know that sinnes are pardonable and another thing to know that thy sinnes are pardoned neither doth it follow that because thou seest the way to heauen that therfore thou art there Wherfore thou must know that the seate of faith is not in the braine but in the heart and that the head is not the place to keepe the promises of God but the heart is the chest to lay them vp in Therefore as the minde must be conuinced of sinne so the heart must be continually rebuked feared humbled and terrified from sinne it must be the closet wherein the word of God must be kept With the heart saith the Apostle a man beleeueth vnto righteousnesse The minde of man if it be troubled it is nothing but if his heart be troubled the trouble thereof is great Therefore as the griefe of the minde is nothing to the griefe and sorrowe of the heart so the ioy of the minde is nothing comparable to the ioy of the heart And then it is indeed a true ioy when a man hath in his heart an experience of the mercies If I can say now not I but Christ Iesus which liueth in me O this is the ioy of the heart which passeth the reach of all vnderstanding Many cannot distinguish betweene this ioy of the minde and the ioy of the heart But let such men know that a temptation may change the minde and motion of the braine but the heart and affection being roote in goodnesse it can neuer change it For although there be sorrow in thy heart in the euening and for a season yet ioy againe will come in the morning The Lord he is faithfull who hath called his and he will alwaies perfect his worke in them first in raising vp the bodie in the last day and then in ioyning it together with the soule and making both partakers of that blessednesse and glorious happinesse which is prepared for them in the kingdome of heauen THE NINTH SERMON PREACHED ON PART OF the 44. verse of the 13. Chapter according to Saint Matthew MATTH 13. vers 44. And for ioy thereof departeth and selleth all that he hath and buyeth that field IN the former Sermon wee shewed that the kingdome of God was taken in two diuers senses as namely First for the glorious estate of Gods children after this life when they shall liue eternally with God and enioy the presence of the holie Angels triumphing ouer sinne hell death and condemnation and secondly for the entrance which Gods children haue into the kingdome of God in this world This kingdome is of two parts one of the meanes whereby God offereth his kingdome vnto them the other of the graces of the Spirit which hee offereth by the meanâ—s Here we are taught that none shall euer haue fruition of the ioyes of heauen but those which take possession of them in earth none shall rise againe with Christ to glorie which doth not here arise
in them a great mourning as the mourning of Hadadrimmon in the valley of Megiddon for the death of the good King Iosias Euen so must men mourne because they haue pierced Christ through with their sinnes wounded him with their abominations And men must know that a few drie teares when they haue offended are not sufficient repentance or sacrifice to God but they must rent their hearts and be heartily sorie and turne vnto the Lord Now many are so stricken with the sense and feeling of their sinnes that thereby they are moued to confesse and lay open their wickednesse in such sort as a man would thinke them to be such as for euer afterwards would stand in feare to offend the Lord any more but these after that they haue receiued some comfort by the word of their sinnes and haue seene that their sinnes are pardonable not distinguishing between these two that it is one thing to haue their sinnes remissible and another thing to assure themselues that they are remitted After I say this comfort receiued by the preaching of the word they labouring no further to be renewed and throughly reformed although they had some sorrow for a season yet because they did not search themselues more narrowly and endeuour to purge themselues as well from inward sinne as from outward and to be wholy transfigured and transformed into a new holie and righteous life therefore it commeth to passe that the loue of righteousnesse departeth from them and they returne againe to their old by as and are become praies for Iesuites and massing Priests such is their prophanenesse And this is because they rested onely in the vniuersall promises of God which although they bee all most true and comfortable yet they can minister no true comfort and consolation vnto mans soule except hee make a particular application thereof vnto himselfe Lastly some there be who would faine seeme to the appearance of the Church to haue forsaken and sold their sinnes and to haue made a full and perfect reformation of their former liues euilly spent which notwithstanding harbour and nourish sinnes in their hearts which afterward will breake foorth and discouer their hypocrisie and this they doe because they were but a little enlightened with the flash of the holy Ghost and were not throughly reformed inwardly which is euident in this that they couet to approoue themselues more before men than before God nourishing in their hearts secret selfe-loue as in shewing themselues zealous vntill they come to preferment or to this end that many perceiuing their zeale may flocke after them to heare them so they may procure themselues fame whom so soone as Sathan beginneth a little to buffet them they fall away and shew that they had sold sinne but for a season This is contrarie vnto that course which the true ministers of God and those which feare him aright ought to take for it is their dutie to seeke the praise of God and not of themselues to couet the profit of the people of God and not their owne priuate lucre knowing this that they serue not men but God and that they must professe religion religiously setting before their eyes the praise of God the crowne of immortall glorie the saluation of soules and the acceptation of their labour before God And all men must desire rather to be religious than to seeme so giuing themselues to the exercises of priuate praier reading fasting to priuate admonition conference and other priuate duties at such time and in such place when and where they neede not to boast of any thing done seeing it is done in secret which who so doth let him assure himselfe that there is nothing so secret but it shall be reuealed whether it be good or euill If we doe this then shall we not be in the number of those which beginning in the spirit end in the flesh or of those which serue God for a season and in the end fall away from him and his seruice Doublesse it is a strange thing to see some who haue bin themselues a light vnto others so now to shrinke from Gods truth as that they should become Papists or of the Familie of loue or of some other heresie The cause of this is because their inward stuffe was corrupt and not fullie cured by effectuall repentance And thus much of grosse sinnes Now of the infirmities of nature which remaine euer in the best this inward corruption must be sold also for it is not enough to leaue outward and grosse sinnes except also we beate downe the inward corruption of our owne nature and although we cānot altogether blot out this our naturall corruption yet the righteousnesse of Christ may be so resident and dwell in vs that it shall not onely keepe vs from grosse outward outrages and offences but also will holde downe keepe short our naturall corruptions neither must we thinke it enough to sell the fruites of our corrupt nature but we must also sell the corruption it selfe for as we see so long as the tree remaineth there will alwaies spring foorth some buds euen so of the children of God so long as the corruption of the nature raigneth in them so long do they burst out into some offences or other but most men make either little or no conscience at all of these little faults but it must be otherwise with vs or else we cannot but displease God greatly For as a riuer drieth vp vnto the fountaine yet if we doe rest from all emptying of it it will encrease againe So except the children of God doe keepe downe their naturall corruption although they offend not as the reprobate and wicked in monstrous sinnes against God yet they cannot but haue great downfals Wherefore we must not with the woman whereof the Poet speaketh see and behold good and lawfull things and follow that which is euill neither must we be as the Philosophers whose reason fighteth with their appetite but we must fight both with reason and appetite we must be as new creatures borne againe and we must be more willing to endure all shame and reproches than to fall and offend to the dishonour of God Being grieued that we see our selues ready to displease the Lord. The Apostle Paul Rom. 7. saith of himselfe I see another Law in my members rebelling against the Law of my minde and leading me captiue vnto the Law of sinne which is in my members Heere the Apostle sheweth his captiuitie vnto sinne by reason of his inward corruption now when men are in imprisonment or captiuitie then they are fed with the bread of aduersitie and affliction and therefore the Apostle viewing the miserie wherein he was by nature in the type of a true regenerate man saith O wretched man that I am who shall deliuer me from the body of this death Here he crieth out against himselfe from the truth of his heart as he findeth himselfe
God the Sonne and assuredly warranted by the ministerie of the word and working of God the holy Ghost No. Why then should I doubt that my sinnes are freely pardoned Can a man by reason conceiue the mysterie of the Trinitie in vnitie the distinction of natures in one person Christ Iesus the secret working of the holy Ghost in them that are called the rising againe to life the dead bodie consumed to earth No we walke not by reason we liue by faith and we beleeue against reason euen because the spirit of God by the preaching of the word hath sealed and beareth record of of these things to our spirits Wherefore seeing we haue no warrant of any thing concerning faith but by the word and by the spirit and the same word and spirit assure vs as well of one parcell of faith as of another what blockishnes is it to beleeue all other points that doctrine and to doubt and call in question one concerning the forgiuenes of sinnes and seeing we beleeue as great things what peeuishnes is it to doubt either of the comfortable assuraÌ„ce of our saluation present or to despaire of finall perseueraÌ„ce in time to come Against these we see the man of God opposeth his glorious reioycing wherefore the holy Ghost speaketh Rom. 5 1. Being iustified by faith we haue peace toward God through our Lord Iesus Christ. And 1. Pet. 1. 8. You beleeue in Christ and reioyce with ioy vnspeakeable and glorious In which point we are taught that this reioycing of the heart praising of God with our tongue and holie securitie of the whole man is the spirit of faith and this is our true ioy euen our assurance that we are righteous in Christ that God is our portion our inheritance our guider gouernour and preseruer of vs to life euerlasting yea and this fruite of faith is a sure token of faith though it be not alwaies and in all men in like measure Howbeit where the want thereof is felt we must remember both to mourne and groane in our spirits for the want of it and also waite on God in the meane time and vse all meanes possible to recouer the same This certaintie of our saluation spoken of by Paul rehearsed of Peter and mentioned of Dauid Psal. 4 7. is that speciall fruit then of faith which breedeth that spirituall ioy and inward peace which passeth all vnderstanding True it is all God his children haue it not One thing is the tree and another thing is the fruite of the tree one thing is faith and another thing is the fruite of faith And that remnant of God his elect which feele the want of this fruite haue notwithstanding faith which manifesteth it selfe in them by groaning and sighing for it and by the complaining of the absence of it For albeit indeed there is no greater argument that a man is aliue than his liuely quicke and cheerefull spirits his fresh memorie nimblenes and agiâ—itie of bodie yet it is some token also of life when a man not hauing in himselfe this alacritie of minde acrimonie of weldoing can complaine of his lumpish earthly and dead spirits dull memorie and heauinesse of bodie as one that feareth and suspecteth these things to bee forerunners of some fainting languishing or dangerous sicknesse which is towards him And surely God his children who hath been made drunken as it were with this spirituall gladnesse are often wained from it either for their triall how highly they esteeme it or to punish them for some sinne past or else to forewarne them of some sinne to come Wherefore when any such morse of our spirits and extraordinarie deadnes doth come vpon vs let vs thus commune with our owne hearts Surely all is not well I must looke out I haue not heard the word cheerefully I cannot reioyce with his Saints I am subiect to some trouble and must preprare my heart for some crosse I must rouse vp my selfe raise vp God his spirit in me that I may recouer that life which is in Christ without the wich I am thus dull or rather dead The Prophet Dauia as wee knowe Psalm 119. finding in himselfe this vntowardnesse to good exercises the want of this delight the losse of God his countenance counteth himselfe as dead and hauing these things hee thought himselfe aliue It is a wonderfull thing to see it is a wonderfull thing I say to see how naturall a thing it is to all men to seeke a quiet minde and glad heart how vnnaturall it is to wish for sorrow of minde and griefe of heart and on the other side to behold the securitie of men in neglecting the meanes of true ioy and their vndiscreete plunging of themselues in endlesse and easelesse sorrowes in pulling vpon themselues sorrow after sorrowe and that with phantasticall delights all which kind of pleasures haue either their present paine or paine to come accompanying them and therefore worthily are they compared to the cracking thornes vnder the pot which make a sodaine blaze and are quickly out So the pleasures of fooles vanish away without any issue yea they are so farre from bringing any ioy in the houre of death that euen then most will they sting and accuse vs for dishonouring of God On the contrarie when wee feele the glorie of God to be our chiefest ioy and the peace of the Church with the feeling of our saluation to be the peace of our minds we haue that gladnes and calmenes of a good coÌ„science which God reserueth in store as a treasure and pretious iewell whose vertue is to comfort vs in time of greatest trouble whose operation is to draw ioy out of the bottomlesse pit of sorrowe when the world doth hate vs to shewe how God doth loue vs and when our minds are deiect to bring a pawne from God his spirit to our spirit to assure vs that our troubles shall haue an issue to God his glorie and our saluation This solace only cleaueth vnto vs in death and in sicknes and in time of trouble and therfore the more carefully must we vse the meanes whereby we may buy and purchase the same when wee want it let vs complaine and mislike our selues accusing our selues of some sin past or enarming our selues for some euils to come Vndoubtedly the iealozie of God his children ouer the securitie of these times maketh them to suspect that men may beare out themselues in good things for a time to serue persons time and place and that for lack of this true ioy and delight in them they will fall away and deceiue especially when men come to their libertie and are without controulement of person awe of any place or regard of any time Men for a time be hearers of the Gospell men may for orders sake pray sing receiue the sacraments but if it be without ioy will not that hypocrisie in time breake out will they not begin to be wearie nay will they not be as readie to heare any
reioyce in any but in Christ crucified because he can present me blamelesse before God his iudgement seate hee hath nailed my sinnes to his crosse he is the immaculate Lambe that was sacrificed for me and will present me as cleare without spot before his father as euer I was created Wherefore Paul knowing the crosse of Christ able to performe all these things good cause there was why he then and we now attaining in some measure to the like knowledge should reioyce in Christ crucified by whoÌ„ we become crucified to the world First we are to note that they that with delight lye in sinne or haue no desire to come out of sinne cannot reioyce in the crosse of Christ. For if thou be filthie and wilt be filthie still in thy flesh how darest thou presume to reioyce in the scourged and torne flesh of Iesus Christ Canst thou ô miser still like and loue this world so much when thou doest more prick and pearce Christ with thy sinnes than euer he was pricked with thornes and nailes or can the thornes of Christ crucified be pretious to thee when the thornes of worldly cares doe so delight and choke thee How canst thou still boyle in thine anger when thou doest remember how mildly Christ crucified suffered the bitter anger of his father for thee Doest thou looke for great matters in this world considering Christ to bee borne for thee so basely to liue so poorely and to dye for thee so painfully Surely thou maist appertaine to Christ in secret election but thy sinnes thus with delight raigning in thee thou hast no assurance of Christ by thy walking Well on the contrarie doest thou thou poore sinner feele the lusts of thy flesh loathsome vnto thee that thou euen quakest to remember the place the time the occasion where sinne ouertooke thee and feelest more terrour to thinke of them than euer thou felâ—st pleasure in doing of them then for thy comfort remember thy sinnes are pardoned the pretious flesh of Christ was torne for thee and that thou seeing the wrath of God due to thy defiled flesh shalt receiue mercie because the crucified flesh of Christ doth acquite the filthines of thy flesh and the punishment due vnto it Againe doth the world begin to be vile in thine eyes and thou art ashamed that thine heart hath been so long set on things below the thornie cares doe now pricke and wound thine heart with sorrow then remember the head of Christ was planted with thornes and Christ for thee despised the world his hands and feete for thee being nailed his side pearced his whole body for thee being crucified Art thou angry with thy selfe that thou hast been so much giuen to anger and canst willingly take iudgement of thy selfe because thou hast abused God his presence and defiled his holy house in comming thither with an angrie heart then remember how Christ for thee sustained the anger of God his wrath to take from thee the imputation of thine anger Canst thou not be content to bee a worme of men and as it were troden on thinkest thou more vilely of thy selfe than of any other art thou now afraid of hypocrisie and feelest thy selfe troubled that thou didst not more earnestly seeke God and neuer didst so much desire the fauour of men as now thou desirest the fauour of God and thinkest it a great mercie to haue one foote in the earth then remember how vile Christ was to make thee pretious to God consider how he was the seruant of all a reproofe of men a worme and not a man troden downe euen of the worst kinde of men that he might free thee from thy vaineglory and secret pride Art thou grieued that thou hast presumed on the mercie of God and doest thou now thinke no more nor so much to be in thee as in other men and that thou art not a sinner alone but a sinner vily infected not resting thy selfe in any opinion of a ciuill life Art thou now as deepely plunged in despaire as before thou wast puft vp with presumption call to minde that Christ was not only reiected of men but of God to bring thee in fauour both with God and men and that he was trobled when he said Father if it bee thy will let this cup passe from mee remember how he laboured in a sweate and agonie not in a cold sweate but so as the warme blood was faine to runne out of their veines behold how hee was hanged betweene heauen earth as spued out of the one and accursed in the other and suffered the heauines of his soule to free thee from presumption by his mightie humilitie to helpe thee from desperation by his painefull crosse To be briefe there are two kinds of men that cannot reioyce in this crosse of Christ the one because they haue an opinion of their own righteousnes the other because they are senselesse for the securitie of their sinnes For the one because the feeling of the sore causeth vs to make much of the salue and the sense of sinne worketh a ioy in the deliuerance from sinne it is sure they cannot reioyce in the forgiuenes of sinne that neuer could lament for the guiltines and grieuousnes of sinne which are the cause of Christ his death Wherefore our Sauiour Christ Luk. 22. seeing certaine women following him with lamentation and mourning that so good a man so innocently should be put to death saith to them weepe rather ô daughters of Ierusalem for your sinnes teaching them that their most speciall cause of weeping was their owne iniquitie which was the cause why now he should suffer death Now then because we are ignorant many see not their sinnes and for that cause cannot mourne for them For they need no ioy that feele no sorrow they neede no comfort that tast no griefe they neede no release that are in no bands and none can truly reioice in the crosse of Christ but they that see their sinnes haue crucified Christ. Wherefore to helpe our blindnes in seeing and numbnes in feeling sinne wee must come to the law of God and to the iudgements of God there with adioyned Why cannot men come to the sight of their sinnes because they know not the lawe Why haue not men a sense of their sinne because they consider not the threatning of the law So that the remedie to make vs see sinne is the knowledge of the law the remedie to make vs feele sinne is the sense of the iudgements of God threatned in the law And why cannot the Papists reioyce in Christ but imagine other histories is it not because they haue imagined a coloured perswasion of the law thinking that the law may bee kept of man measuring the interpretation of the lawe and the obseruation thereof by grosse sinnes and not otherwise as did the Pharisies counting all the spirituall interpretation of the commandements but good counsels not necessarie precepts So that they not seeing the law spirituall nor
themselues carnall cannot see themselues sold vnder sinne The Apostles knew grosse sinnes as well as they did to be the breaches of the law of God yea and the worldly wise Philosophers could confesse as much but he saw further that euery little thought rebelling against the spirit and fighting against the law was sinne which they neuer dreamed of And therefore Paul sifting his corruption so low thought himselfe euen as a slaue or dead man howsoeuer before he might haue thought himselfe and did account himselfe as vpright a man as the best of them If we likewise shall looke narrowly into the law seeing the good things commaunded and the euill things forbidden and both of them infinite then shall consider our selues to be infinite our affections not being angelicall but our whole nature corrupt and our whole will rebelling this will rid vs of all imagined righteousnes and will cause vs to cast off our hold of our owne perfection for finding the law commaunding good things so plentifully and forbidding euill things so manifoldly and then seeing our selues to doe so many euill things and to leaue vndone so many good things wee shall not onely be conuicted to be sinners but we will confesse ourselues to be most miserable sinners But why are not our affections moued with a sense of sinne as in iudgement we haue the sight of sinne because our eyes are still set on the things commaunded and forbidden and withall we looke not into the curses of the law and threatnings against them that commit the euill things and omit the good things FINIS THE SEVENTEENTH SERMON Galath 6. vers 15. For in Christ Iesus neither circumcision auaileth any thing nor vncircumcision but a new creature AS we haue spoken of the former fruite of the crosse of Christ which was that the Apostle was crucified to the world and the world crucified to him so now wee are to speake of the latter effect that is hee was made a new creature And here note by the way that though mention here bee not expressiuely made of the resurrection of Christ as was before of the crosse of Christ yet it is necessarily vnderstood and that according to the meaning and custome of the holy Ghost because as it is the vertue of the crosse of Christ that crucifieth sinne in vs so it is the power of his resurrection that raiseth vs to newnes of life and as Christ died for our sinnes so he rose againe for our iustification Rom. 4. and as hee died to cleanse vs from our sinnes so also to crucifie sinne in vs and as hee rose to impute righteousnes vnto vs so also to worke in vs righteousnesse and holinesse In that the Apostle speaketh here of a new creature as also hee doth 2. Corinth 5 27. If any man be in Christ let him bee a new creature c. we are taught that it is not sufficient to be crucified to the world but we must be also new creatures we must not onely put off the old man but wee must put on the new man and looke what wee detract from the one we must adde to the other it is not enough to die vnlesse we be borne again it is not enough to be corrupted vnlesse wee bee chaunged For as it was not sufficient for Christ to be crucified but hee ought also to rise againe so it is not sufficient for vs to bee freed from the guiltines and corruption of sinne which we receiued of Adam but we must also be clothed with that righteousnesse and bee made partakers of that holinesse which floweth from Christ so that as none of our sinnes shall bee laid to our charge likewise all Christ his obedience is as fully ours as we our selues had done it Now the better to conceiue what it is to be a new creature we must consider for the one part that which is Ephes. 4. 22. 23. 24. Cast off concerning the conuersation in time past the olde man which is corrupt through the deceiuable lusts And bee renewed in the spirit of your minde And put on the new man which after God is created in righteousnesse and true holinesse and for the other part that which is Coloss. 3. 9. Ye haue put off the old man with his workes 10. And haue put on the new man which is renewed in knowledge after the image of him that created him briefly the word importeth thus much that whatsoeuer wee lost in the first creation wee must receiue in the second and whatsoeuer we haue been depriued of by Adam we haue it restored in Christ. Adam not in substance but in qualities was made like vnto God and we are new creatures made partakers of the godly nature as witnesseth Peter not in things essentiall but in holy qualities to resemble the Creatour And as Adam in the beginning and we in Adam were made wise righteous holy and in perfit felicitie and both he and we through sinne haue lost this heauenly image for in Christ it is renewed so fully as he is our wisedome and taketh from vs ignorance hee is our righteousnes and acquiteth vs from our sinnes he is our holinesse and freeth vs from our corruption hee is our redemption and restoreth to vs our libertie And because we are then renewed when wee are a wise people righteous holy and waiting for the comming of Christ we must on our parts in some measure haue our earthly wisedome mortified spirituall wisedome renewed our earthly affections slaine godly affections quickened our old conuersation quelled our conuersation from hence-foorth in heauen we must not liue as we were wont but our liues must be changed to the obedience of the word which wee must testifie in thought word and deede Briefly then wee are renewed by faith in Christ when wee assuredly beleeue that 1. Cor. 1. 30 Christ Iesus is made of God vnto vs wisedome and righteousnes and sanctification and redemption and by the fruites of faith by Rom. 12. 2. not fashioning our selues like vnto this world but by being changed by the renewing of our minde and by Ephes. 4. 24 putting on the new man which after God is created in righteousnesse and true holinesse First therefore we must beleeue that Christ is made to vs wisedome because naturally Ephes. 4. 18. our cogitation is darkened and we are strangers from the life of God through the ignorance that is in vs. How blinde we are by nature and what neede wee haue of the Spirit of Christ to enlighten vs the Prophet Dauid euen in that image of a new creature Psal. 119. by his often praying for the same doth plentifully declare And when it shall please God thus to enlighten vs then must wee labour for a certificate in our consciences to haue our sinnes cleerely discharged in the death of Christ and to assure vs that Christ his righteousnes in his resurrectiō is as surely imputed vnto vs as if we had done all righteousnes and though we haue been sinners as others yet
that our sinnes shall not be laid to our charge This the Philosophers and wise men could neuer see by the light of nature because it is a mysterie of mysteries vndoubtedly to be perswaded that for Christ his sake wee shall appeare righteous before God his iudgement seate as though wee neuer had sinned but had fulfilled the whole law of God For wee are imputed righteous as Christ was an imputed sinner and as we hope for the ioyes of heauen euen as wee had committed all the righteousnesse which Christ alone did so hee did beare the paines of hell euen as hee had commited all the sinnes which we alone did commit Besides he must be our holinesse that is our flesh must be so crucified in his flesh and his holinesse must so be communicated vnto vs as of prophane worshippers wee may become truly religious of blasphemers of the name of God pure vsers of the name of God of breakers of the Sabbath obseruers of the Sabbath of carelesse gouernours carefull gouernours of disobedient obedient of cruell meeke of vnchast chast persons of vnrighteous righteous persons of euill speakers couerers of the infirmities of others of such as haue let their thoughts runne vncontrolled carefull watchers euen ouer our least affections The want of the knowledge hereof is punished by the diuelish vermine of the Familie of loue They say Christ in them is their new birth we say new birth is wrought in vs by the Spirit of Christ ingraffing vs into Christ they say the worke of sanctification is perfit in this life wee say it is begun here and continued but ended in the life to come For as our wisedome is not perfit in this world vnlesse it bee by imputation of Christ his wisedome but still groweth by degrees and we are not perfit at the first in faith couering the imputation of Christ his righteousnes vnto vs and we grow from faith to faith so our wisedome is not here so perfit when wee are renewed but stained with many blemishes And as wee see in the naturall birth children are not at the first old men but from infaÌ„cie they grow to childhood from childhood to their nonage from nonage to perfit age and old age euen so in the spirtuall birth we grow from strength to strength from measure to measure vntill wee come to perfection Our wisedom is often captiuated our faith is often weake our righteousnes is often defiled our holinesse is often corrupted Now as in the crosse of Christ our sins are discharged as in the fulnes of Christ we haue wisedomeas in his resurrection we haue righteousnes and by the working of his Spirit he communicateth to vs his holinesse so also in his comming againe we sted fastly looke for the fulnes of our redemptioÌ„ in him who was borne for vs who liued for vs who died for vs who rose for vs who ascended for vs who liueth in vs who will come againe to redeeme vs deliuering our soules from sinne from griefe and reproch our bodies from sicknes paine and trouble wiping away all teares from our eyes and setting vs free from death miserie and corruption for whom wee all crie in our afflictions Come Lord Iesus who shalt change our vile bodies and make them like to thy glorious bodie at such time looking for the accomplishment hereof as hee shall come from heauen with his Angels to gather together the elect and the reprobates the one to receiue the sentence of saluation the other to receiue sentence of condemnation Wee are now new creatures by faith in Christ by hope of our redemption through him but we shall bee so in effect we are here renewed in righteousnes in holinesse in wisedome but in part yet we haue remnants of sinne as they that neither through the grace of God sinne to death neither by reason of our owne corruption are altogether free from sinne And therefore we had neede to looke for Christ to come a Redeemer who will cleane rid vs from our pride who will rid vs from our vnthankfulnes from our vnbeliefe and from whatsoeuer thing may hinder the glory of God or our saluation who will rid vs from all sicknes pouertie sorenes and calamity in our bodies that what freedome we now hold by faith we shall then haue in fruition and most absolute possession which when it draweth neere must cause vs to lift vp our heads and reioyce Being thus made new by faith in Christ we must not stay but testifie this faith to others by effects in becomming no more like vnto the world but putting on a new couersation after the likenes of him that hath so called vs. It is to no ende to say thou art a Christian if thou art not there with all a new creature as the Apostle proueth 2. Cor. 5. 27. These effects are partly in the soule and partly in the body in the soule we must be renewed in our vnderstanding in our memories and in our affections As our vnderstanding sometime hath beene darkened concerning the things of Iesus Christ so from hence forth we must couet to vnderstand nothing more than Christ Iesus and him crucifieâ—â—â— as our memories haue bin as fresh in retaining as our vnderstandings in receiuing earthly things so now forgetting the things of this life we must chiefly remeÌ„ber those things which perish not with memorie but are heauenly spirituall and eternall as wee were wont to loue hate like and mislike for our selues now wee must loue and hate like and mislike for the glorie of God Wee are therefore to pray that the Lord would frame in vs new hearts that as wee haue beene carnally minded wee may bee spiritually minded and as we must haue new hearts so also must we labour for new affections Our loue as I said which was mingled with selfe-loue must bee taken vp for the Lord his behoofe our anger which was in the defence of our owne cause must now bee bestowed in the maintenance of God his glorie and what power soeuer is within vs it must bee spent on the Lord his behalfe And yet we must goe further in this worke of regeneration offering to the Lord our bodies as we haue offered our soules that as we haue giuen our members seruants to vncleannes and to iniquitie so now wee giue our members seruants vnto righteousnes in holinesse from hence-foorth hauing new eyes new eares new tongues new hands and new feete Our eyes haue sometimes lusted after popish pompe they haue beene rauished with a delight in the creatures of God but carnally and without all glorie to God they haue bin haughtie ful of pride fraught with disdaine nourishers of vncleannes the wickets of death vnto our soules and carried away with the couetous desire of worldly things now they must be renewed not in substance but in their duties whatsoeuer wee behold with them we must make them teachers of the soule thereby and all things seeming beautifull to the eyes in this life where the creatures are
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
part of their worth but as for this it is both precious and rare There are but a very few selected ones that the Lord hath singled out to bee partakers of the life of Grace and to be afterwards Heires of the Kingdome of Glorie which maketh it to bee a gifte of farre greater estimation 3. Lastlie if it were both deare and rare yet if it were to bee enioyed but a while it were the lesse to bee regarded Therefore this addition there is vnto the happinesse of this estate that it is also durable yea Euerlasting And whereas all worldhe Excellencie and all Earthly promotions are Temporarie and vanishing So that a man may bee very high this day and as lowe ere the morrowe and none can be happy in possessing those things through the losse whereof he may so quickly become miserable it is otherwise with them that are in the state of grace for that neuer falleth once a Christian euer a ChristiaÌ„ as the Lords purposâ— changeth not so neither doth our condition change â—ut if we haue begun in grace wee shall end in glory that neuer shall haue ende Psal. 16 11. Dan. 12. 2. Is it so that Religion and true piety is the ready way to the highest aduancement then hence let vs learne to set our hearts chiefly therevpon and aboue all the treasures in the world principally to affect that We account it good husbandry in the first place to sâ—eke after those things that will doe vs most good if siluer be offered we will preferre it before brasse if gold be offered we wil take it rather than siluer Now concerning this heauenly wisedome it is saide Receiue mine instruction and not siluer and knowledge rather then fine gold For wisedome is better then precious stones and all treasures are not to bâ—e compared vnto her And this should encourage vs rather to vse all industrie for the obtaining of this bleâ—â—ed estate because it is a thing haue-able It were in vaine for a base person to sue to be a King a Duke or a Lord none almost is so foolish as to seeke for such preferments because they knowe it would bee but lost labour But there is not the meanest seruant slaue or bondman but may attaine to this spirituall dignitie which is farre beyond all aduancement that the kingdome of this world can possibly yeeld He that can pray heare meditate conferre and iudge himselfe in secret before hee commeth to the Sacrament and with all good care and conscionable respect vse all Gods ordinances for the obtaining of faith and other graces which doe euer accompanie the same shall bee sure of good and happie successe for the Lord will bee sound of those that seeke him with a true heart therefore let vs not so cast our eyes on earthly commodities as that in the meane time wee neglect this pearle of price and this inestimable Iewell that will so exceedingly enrich vs. The Apostle telleth vs that those that runne in a race for a prize though it be but a garland that is set vp so that they can gaine onely some small credit of their agility and nimblenesse in ouâ— running one another yet they will put off all that might clogge and hinder them in their race but especially if they should runne for a crowne of gold neither will they bee so foolish as to stoope downe to take vp euery pinne or point that lieth in the way and yet they runne but at an vncertaintie when they haue done their best another may carry away both the honour and commodity from them and certaine it is that but one alone can winne the prize and euen hee also though he haue the applause at one time may goe away with the disgrace at another or if his credit doe continue all his life time yet death will take it away at last From all which the Apostle would haue vs drawe this conclusion that if such kinde of persons notwithstanding all that hath been saide will so bestirre themselues and seeke to acquit themselues euery way like men then much more ought wee to put our selues to it and with all alacrity runne the race that is set before vs sith wee runne not at an vncertainty but are sure to obtaine the crowne oâ—e shall not preuent nor depriue another but all shall vndoubtedly get that which they doe expect and especially seeing that withal we striue for an incorruptible crowne and shal attaine vnto not a fading and vanishing but an abiding and euerlasting dignity O but will some say if wee bestow our pâ—â—nâ—s and endeuours so much about spirituall things in the meane time wee shall neglect those earthly things that are needfull and so bring our selues to pouerty Nâ—y not so prouision for our euerlasting estate doth neuer impaire our present estate for g 〈…〉 th the promises of this life and of that which is to come and thereby shall all matters be blessed vnto vs. Haue we inheritance wealth reputation dignity c. This will assure vs that wee haue a good tiâ—e vnto all and season and sweeten all that euery one of them shall bee comfortable and profitable vnto vs making it cleare vnto our hearts and consciences that the Lord sendeth them in mercie as pledges of greater mâ—â—ters that hee mindeth to bestow vpon vs. Haue wee not these outward things Godlinesse will make a supply in stead of all for that is great gaine with contentment in comparison of which all the promises of contentednesse that other thinges make vnto vs will bee found to bee but meere illusions because it certifieth our soules that God will prouide sufficiently for vs which perswasion alone is able to stay the restlesse and vnsetled mindes of the sonnes of men from pursuing after the vnprofitable deceitfull and lying vanities of this present euill world Seeing religion is such an incomparable treasure it should instruct vs in the second place to haue the meanes in due estimation whereby we may be made truly religious by which our mindes that are blinde may be inlightned our hearts of crooked may be made straight of proude may bee made humble and of fraudulent may be made true and faithfull And those meanes are the Word the Sacrament Prayer and the like which are the steps whereby wee must ascend vnto this honourable estate for it is as possible for men to make staires to climbe vp vnto the sky as for vs without these to ascend vnto heauen by any deuises of our owne framing The word is the key that must open hell gates to set vs at libertie from the bonds of sinne of Sathan and of death and to vnlocke heauen gates that wee may haue entrance into glory in which respect it is that Christ saith vnto Peter that hee would giue vnto him and consequently to all Ministers of the Gospell the keyes of the kingdome of heauen that is the dispensation of the word which maketh the way vnto
their best workes yet seeing they haue pure hearts they are happie and blessed and shall finde the good effects of their blessednesse True holinesse and true happines are neuer separated As for perfection God lookes not for it at our hands If sinne hang on vs but we would faine cast it off if we finde vnbeliefe but would most gladly get faith if we be troubled in our hearts with hardnes but are desirous of softnesse if we be humbled for that we cannot be humbled sufficiently nor get such a large heart as we would desire and expect grace from heauen let vs not be discomforted for our defects and frailties for the Lord will spare vs and be gracious vnto vs in his beloued sonne according to that worthy prayer of good King Hezekiah The good Lord be mercifull toward him that prepareth his whole heart to seeke the Lord God of his Fathers though he be not cleansed according to the purification of the sanctuary Though many haue beene braullers heretofore let them labour to be peaceable though they haue beene worldly let them striue to be heauenly though they haue beene filthy let them endeuour to get chastity though they haue beene ignorant and prophane let them study to obtaine knowledge and holinesse and then they may come to the Lords table and welcome the Lord will haue respect vnto them and grant them pardon for their sinnes and supply all their wants and giue them more grace to doe their dutie in the remainder of their life and in the daies of their pilgrimage that are yet behinde ¶ Vers. 3. Surely they worke none iniquitie which walke in his waies That is they make not a trade and common practise thereof Slip they doe through the infirmitie of the flesh and subtilty of Sathan and the allurements of the world but they doe not ordinarily and customably goe forward in vnlawfull and sinfull courses In that the Psalmist setteth downe this as a part and not the least part neither of blessednesse That they worke none iniquitie which walke in his waies the doctrine to be learned hence is this that it is a maruellous great prerogatiue to be freed from the bondage of sin If there were no other reward but this yet it were a happy thing to be religious euen in this respect that we shall be set at liberty from such a seruice This point is euident from the Apostles words where he speaketh thus God be thanked that yee haue beene the seruants of sinne but ye haue obeyed from the heart vnto the forme of doctrine whereunto ye were deliuered Wherby we see that this was not the least priuiledge that they had being Gods seruaÌ„ts but indeed a matter for which he was greatly to be magnified that whereas they had beene the slaues of sinne and as base drudges at the command of euery vile and wretched lust by the vertue of the word powerfully preached vnto them faithfully receiued by them they had beene deliuered from that bondage and made the seruants of God in righteousnesse and holinesse of life and conuersation And therefore in that same Chapter verse 14. it is promised vnto Gods children as a speciall fauour That sinne shall not haue dominion ouer them It may sometimes tyrannously vsurpe authoritie in them but the strength of grace and the operation of the holy spirit of God will still diminish and at last abolish the force and violence thereof so that it shall neuer beare such sway ouer them as in the time of their vnregeneracie it did The truth of this doctrine will yet more clearely shine forth if we consider what the maister the seruice and the reward of sinfull persons are As for their maister it is Sathan For he is the God of this world and the Prince that ruleth in the children of disobedience of whom all vnbeleeuers are held in captiuitie and still imployed according to his will and pleasure Now he is a more cruell and sauage tyrant then euer Pharaoh was though he were very fierce against the Israelites exercised great tyranny ouer them yet Sathan putteth his vassals to carry heauier burdens and to toyle out themselues in baser workes then euer the taskmasters of Aegipt imposed on the poore Israelites For all impenitent sinners are in thraldome to euery brutish lust they must defile their bodies and corrupt their soules and consciences and pollute all their workes and waies when and in what maner soeuer the Diuell will haue them they must conuerse with euery lewd and sinfull companion they must runne vp and downe like drudges to follow euery vaine and base delight to pursue euery meane and trifling commodity and to hunt after euery promotion and dignity that offers it selfe vnto their view They cannot liue peaceably in the day nor rest quietly in the night as we may see in gamesters who breake their sleepe â—â— spend their time and strength depriue themselues of a comfortable estate and bring many miseries vpon themselues and their families by the ouer eager pursuite of their vngodly and vnthrifty courses It is a wofull and lamentable case that frantick persons are in that must haue euery one in the family to attend vpon them and to haue an eye vnto them least they should hang themselues or drowne themselues or get a knife to cut their throates or some way or other worke theÌ„selues mischiefe but farre worse is their case that are possest with a spirituall frenzie and led by the suggestions of Sathan who are euermore labouring to worke out their owne ouerthrow and to bring vpon themselues destruction of body and soule which is the reward that Sathan giueth them for al their paines that they haue taken in seruing him and in fulfilling the lusts of their owne wicked flesh according to the saying of the Apostle the wages of sin is death that is euerlasting death which is an vtter separation from Gods blessed presence from all maner of comforts whatsoeuer to endure vnspeakable and endles torments in the Lake that burneth with fire and brimstone which is the second death Another reason why it is a great priuiledge to be exempted from the dominion of sin is because it is a testimony that we are the sonnes of God as it is said by the Apostle Iohn He that committeth sinne is of the Diuell and whosoeuer is borne of God sinneth not And why because the efficacy of the word and spirit doe restraine him there from A third reason is because that is it whereby we are made conformable vnto Christ Iesus when we are freed from the slauery of sinne we are still translated from glory to glory and haue the Image of God renued in vs daily more and more purging our selues euen as Christ is pure 1. Iohn 3. 3. This serueth for our instruction that seeing it is such a preheminence not to be a worker of iniquity therefore we should hereby fence and arme
your conscience to make the vse of them profitable to yourselfe in the particular practise thereof Vers. 16. I will delight in thy statutes and I will not forget thy word THus doing all these things carefully you shall surely neuer forget that which you learne for though you doe not remember euery thing yet God wil by his spirit cal so much especially into your remēbrance as is needful for you to know thē especīally when you haue most neede of it as in the houre of death and in the day of temptation but as you faile in all or in any of these so may you feare to faile in the truth of them Nicolas Bownde D. of diuinitie Preacher of Gods word at Norton in Suffolke PORTION 3. GIMEL Vers. 17. Be beneficiall vnto thy seruant that I may liue and keepe thy word THe Prophet desireth life where he teacheth why mē should desire to liue that is that they might keepe Gods word for life is common to them with beasts and plants and yet all desire to liue some for one ende some for another but Gods child maketh this the end that hee might keepe Gods word And in that he ioyneth these together hee signifieth that his life without it is no life as in the 4. part vers 11. where he counteth himselfe dead vnlesse he finde a readines to obey Gods will A widow liuing in pleasure is dead whilest she liueth and this is to be vnderstood of all that liue in any sinne And this if all they considered which are not ioyned to Christ it would amaze them for though this appeare not now yet at the last day it shall appeare This cannot be perswaded to the carnall man but to vs that haue the knowledge of God it ought to be certaine and we must trie our hearts whether this be our desire to liue that we may keepe Gods word Many men doe speake this and sing this yet fewe in heart doe this therefore if we be thus minded wee must shewe it by referring all our doings to Gods glory which we shall then do when we measure all our doings by the word Therefore Paul Rom. 4. and Phil 2. desireth not life but that he may be ioyned to Christ. All other religion is of no effect till this principall end be in our hearts for no man can haue two ends of his life as to come to preferment and to be saued but this must be onely the end that we might be ioyned to Christ. He desireth not to know but to keepe which presupposeth knowledge wee are here then prouoked to practise and not to rest in knowledge but to labour to doe that we know And this is the cause why they of the olde Testament desired longer life that they might finish that onely which they had to doe at such time as they felt some signes of Gods displeasure and had not sufficiently tasted of Gods fauour so we if we cannot finde assurance of the forgiuenes of sinnes then let vs desire to liue but when we are come to this that with Paul we can say I haue finished my course with ioy then will the children of God be readie to dye Many there be that haue neither care of life nor death and although they feele and see signes of Gods displeasure yet they are not moued but the children of God knowe that it is better to be a liuing dogge than a dead lyon And seeing by their euill life they haue dishonoured God they would be ioyfull to purchase some praise to him by their holy conuersation He knoweth his great vnhabilitie to doe good and therefore desireth it of God It is not in our choyse to doe good or cuill for then this prayer had been in vaine hee knew that this was not in him to keepe Gods word and therefore in the next verse he desireth that his eyes might be opened wher he acknowledgeth that he had not so much as the knowledge of Gods word in himselfe therefore he was far from yeelding such obedience therevnto as the Lord requireth He desireth now to vnderstand which goeth before practise and is lesser than it and yet it is the meanes to come to practise And if we cannot vnderstand it without special grace then much lesse can we practise it Many of vs in iudgement doe hate Papists yet in practise we are such seeing wee doe many things without prayer and the knowledge of Gods word Knowledge goeth before practise and therefore many in vaine doe say that they keepe the word when they labour not to know it Vers. 18. Open mine eyes that I may see the wonders of thy Law IN the former verse hee shewed that hee could not keepe the word without Gods grace now he sheweth that he cannot know it vnlesse the Lord open our eyes this is the want that is in all men but flesh and blood shall not reueale this and Paul saith that it was hid from the Princes of the world which must serue to humble all flesh and to stirre vs vp to pray to the Lord when we come to reade it otherwise wee shall reade and not vnderstand it because wonderfull things are contained therein therefore when wee see the wonderfulnes of this law this is one degree of profiting because the ignorant thinke they haue knowledge enough Dauid well instructed in the word yet made this prayer to teach vs that wee must goe daily forward for we know but by degrees and ignorance is mixed therewith therefore many continuing long fall in the end away which may teach vs to pray that he would not leade vs into this temptation that we should thinke we haue knowledge enough This is the cause why many fal into errors because that they resting in that which they haue conceiued in their owne braine and haue heard or learned of others in the meane while neuer looking to bee taught by Gods spirit when they see their teachers fall away then doe they fall away also because their ground is gone So many therefore as loue to abide stedfast in the truth and neuer to be remoued there from let them neuer rest neither in that they conceiue of themselues neither in the wordes and doctrine of men but let them alwaies by prayer craue that the Lord by his spirit may instruct them this if they doe the Lord will not turne them away emptie but will so season their hearts by his spirit that though a thousand fall away on the one side and ten thousand on the other yet shall they continue stedfast to the end The cause why we haue so great need to pray is set downe when hee calleth the things contained in the word wonders And surely if iniquitie be a mysterie as the Apostle calleth it then much more is the law of God Yet so it is not vnto al for the Prophet in this Psalme saith that the very entrance into Gods word giueth light to the simple And Psal. 88. when hee had called the
when as they that trust in lying vanities doe forsake their owne mercie Ionah 2. 10. And graunt me graciously thy word He boasteth not on his owne merits but desireth all for Gods goodnes and till it please God to make vs rest in his word and in that alone we shall be carried about with euery blast of new doctrine runne a whoring after our own inuentions and neuer be guided in any good way ¶ Vers. 30. I haue chosen the way of truth and thy iudgements haue I layde before mee THough the Prophet prayed in the former verse against the way of falshood and lying yet it seemeth that by the spirit of God hee had made choyce of a good way for here hee protesteth that for his part hee had chosen the way of trueth and laide before himselfe the waye of Gods iudgements God layde before him two wayes the one straite the other wide the one of life the other of death the one of lying the other of truth which doth hee choose the waye of trueth that is that path which leadeth to trueth and wel-doing and in one word to him who is the way the truth and the life But how comes it that hee makes this choyce is it in the power of his free-will nothing lesse no man can come vnlesse he be drawn walke vnlesse he be directed runne vnlesse he bee enlarged or choose this waye vnlesse hee bee guided by the worke of Gods spirit without which we can doe nothing I haue chosen why then should not wee chuse it surely hee maketh this confession both to stirre vp others by his example and to testifie his resolution that though hee were in danger for this choyce and had fewe companions yet hee for his part would neuer seeke out any other way as Ios. 24. 15. Ioh. 6. 67. 68. 69. The way of truth thus he stâ—leth the word of God which alone shewes man the waye by which hee may walke safely and vprightlie But before a man can bee set in this way hee hath many seducements offered vnto him to drawe him into by paths It seemeth that Dauid ouercame them all made Gods word that Ariâ—dnes threed by which he passed through all sorts of Labyrinths If wee intend to make choyce of any other waye doubt not but we shall haue counsellors enough but this is the waye chuse it And thy iudgements haue I laide before me 1. Thy word according to which thou wilt pronounce sentence that haue I saide before mee it is euer in my sight it is my counsellor my comforter my guide and gouernour O happie Dauid if thou hadst euer done so then hadst thou not fallen either by pride of heart in numbring the people or vncleanesse of life with the spouse of Vriah Hence springs all impietie that we laye not GODS iudgements before vs. ¶ Vers. 31. I haue cleaued to thy testimonies O Lord confound me noâ— IF euer good man had occasion by crosses to forsake his profession and hold of pietie Dauid had neuer was man more beloued of God yet neuer was man so molested by men remember his troubles and his truth will appeare Did hee now forsake his standing abandon his generall or start aside like a broken bowe no he did not In the Lord was his delight in Gods word was his comfort He did cleaue so fast vnto the word of God in which his will is testified to man that no trouble could make him to forgoe his hold Mee thinkes I may bring in heere Paul speaking as Dauid doth Who shall seperate vs from the loue of Christ shall tribulation or anguish or persecution or famine or naked â—â—sse or perill or sworde As it is written for thy sake are we killed all the day long wee are counted as sheepe for the slaughter Neuerthelesse in all these things we are more then conquerers through him thâ—t loued vs. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come Nor height nor depth nor any other creature shall bâ—e able to seperate vs from the loue of GOD which is in CHRIST IESVS our LORDE Rom. 8. 35. c. Confounde mee not If I cleaue not to thy testimonies thou wilt confounde mee as all they are who start aside from thee if I cleaue vnto thy testimonies men will confounde mee O LORDE suffer mee not to bee confounded by them or to doe that whereby I may be ashamed either before thee or before any man Thus Dauid fearing that by daily accidents his faith and profession might be shaken and he should in the ende become a scorne to his enemies as who more scorned then the most godly desireth that he might haue as he had trusted such good successe that vpon none occasion that hold which he had laide vpon Gods word might be taken from him Where we see it is the custome of the wicked to put most shame vpon them who desire to sticke most fast vnto God and to serue him with greatest sinceritie this is the great griefe of Gods Saints that they are thus confounded for well doing let them goe on as Dauid did let them pray as Dauid here doth in the ende they shall either see the confusion of their enemies or else reioyce in consolation of a good conscience that they are hated without a cause ¶ Verse 32. I will runne the waies of thy commaundements when thou shalt enlarge mine heart THis last verse is a golden verse in which he sheweth principally with what speede and cheerfulnesse he will serue God But because this race celestiall cannot be vndertaken vnlesse we know Christ and in him the remission of sinnes which alone knowledge doth enlarge the heart drawing it out of the dolors of death and perfuming it with a new ioy by which it resteth quieted in the Lord therefore as before he desired to be quickened and cheereÌ„d according to Gods word so heere he promiseth that he will most cheerfully goe on in the waies of Gods statutes where it shall please the Lord to set his heart at libertie by taking away from him the feare of his displeasure purchased by sinne and the furie of his enemies of whom he was in danger I will runne c. it is a metaphor borrowed from runners in a race who questionles doe runne with speede Such an one was Ahimaaz 2. Sam. 18. who outâ—an Chushi to bring Dauid tydings of Absolons death And Iohn who did ouerrunne Peter to the sepulcher Iohn 20. 4. Dauid will imitate these runners he will make hast and delay no time to keepe Gods righteous iudgements So would Paul himselfe Philip. 3. 13. I forget that which is behinde and I endeuor myselfe to that which is before And followe hard towards the marke for the price of the high calling of God in Christ Iesus And to this race he exhorteth the Corinthians 1. Epistle 9. Chapter Verse 2. So runne that ye may obtaine Now in this race some creepe
who although we haue the generall rule of our doings yet faile in the particular practise thereof I beleeue He confesseth that all wisedome was in Gods word and this although we confesse yet in practise wee often thinke that some wisedome of men must be added thereto But hee confesseth that all wisedome is in the word and that it is sufficient to make men perfect Vers. 67. Before I was afflicted I went astray but now I keepe thy word THis is another reason which moued him to pray that hee might not be as a horse alwayes beaten but teach me that I may preuent these beatings If I be taught of thee I misse not if I be not I erre In prosperitie I could not seeke to be taught but in affliction drawe me thereunto so that now I desire to be taught of thee If prosperitie made this man worse seeing we are in prosperitie let vs be iealous of our selues and now seeke for that which God will bring vs to by affliction and which will bring affliction vpon vs. If hee will heare when wee humbly crie in affliction how much more if wee make our humble suite in our prosperitie Afflictions come because we will not iudge our selues then it is a blessing to haue the word to iudge vs and the Preacher to rebuke vs that our wanton lusts may be corrected Then wee are fond if wee will bee wearie of the word or of daily admonition If the word helpe in affliction how much more in prosperitie if we tend thereto Whom God loueth hee correcteth and wee shall know that God loueth vs when we are corrected if we be made better by it for in it selfe it is a punishment of sinne but when in the death of Christ it is sanctified to vs so that it maketh vs dye to sinne and that sinne is loathsome to vs then is it a token of Gods fauour For afflctions are common to all Eccles. 9. but when we profit by them then are they good to vs. For if good things become hurtfull if they bee not sanctified much more shall afflictions if they bee not sanctified in the death of Christ to make vs examine our wayes and see our sinnes and to driue vs to Christ. But the wicked are either worse or no better Then wee must profit by them or else we make away for a greater punishment Vers. 68 Thou art good and gratiâ—us teach me thy stâ—tutes HE desireth to be taught by God that whether hee were in prosperitie or trouble hee might liue well because prosperitie would make him forgetfull and affliction would ouâ—â— whelme him if God did â—ot teach him This must teach vs that in what state soeuer we be we desire to be taught of God otherwise we shall false After he had shewed that he keepeth Gods commanden eâ—ts he craueth for grace where he pleadeth not his merit Though he kept the word yet he prayeth that he may still be raught because he knâ—w not all and because he was râ—adie to eâ—â—e both in practise and iudgement And tâ—â—s must teach vs not onely to desire to be taught when we eâ—â—e but euen when we doâ— well Hee prayâ—th especially for the teaching of the spirit Vers. 69. The proude haue imagined a lye against mee but I will keepe thy prâ—cepts with my whole heart HE sheweth another cause why hee would be taught and that is hee hath to fight with the world And wee haue the same causes as our corruption and the world The world loueth none but her owne And if we were as zealous as others haue beene wee should be as sore troubled For they are enuious and if wee should fight with them with their owne weapons wee were too weake and therefore wee haue neede to bee helped of God Proud Faith humbleth and infidelitie maketh proud Faith humbleth because it letteth vs see our sinnes and the punishments thereof and that we haue no dealing with God but in the mediation of Christ and that wee can doe no good nor auoide euill but by grace but when men know not this then they thinke much of themselues and therefore are proud Therefore all ignorant men all heretikes and worldlings are proud They that are humbled vnder Gods hands are humble to men but they that despise God doe also persecute his seruants By proude he here meaneth them that had good gifts to teach vs that though wee bee persecuted of them that are in high places yet this is the manner of Gods people These first mocked him part 7. then they did him iniurie part 8. and here they deuise suttle deuices against him and this is the continuall practise of the wicked This is a great temptation to set a faire face vpon an euill cause and to deface a good cause as is noted by the Hebrue word This was great grace that he could withstand it The way is to approue our selues and our cause to God for if we depend vpon men then shall wee be amazed This maketh that true which is Eccles 8. that it happeneth to the good as though they were euill and contra This is the practise of the Familie of loue to raise vp euill reports against the cause of true religion and against the persons and they preuaile much This is the practise of men in these daies to deface the persons by calling them Puritanes and the cause that it will ouerthrow states With my heart The word must haue the whole heart and not a part or else we shall not outstand this temptation He meant that he did throughly meditate not that hee did nothing else For want of this we see that many being well coloured with the word yet doe shrinke when euill reports arise Vers. 70. Their heart is sat as grease but my delight is in thy law HE further sheweth the daunger of this temptation for as they were suttle to deuise wickedly so were they able to bring their wickednesse to passe For by this speech he meaneth that they had all things at their owne will and were through their riches in great authoritie I delight He sheweth how hee ouercame this by fatting his heart with the word as the wicked fatted themselues by their riches or else he should haue been carried away Then let vs neuer rest in reading or hearing the word till wee come to such delight in it as that we fat our selues with it as the worldlings doe with their riches If wee could doe this then should we easily take our hearts from these earthly things for this is the cause that men set their delight on earthly things because they know no better And that they may finde this delight it is needfull that they finde comfort in the promises by the forgiuenes of sinnes by the assurance of Gods fauorable prouidence in this life and euerlasting life afterward which when they feele and finde then shall the word be so sweete that they shall forgoe all things for it Till wee come to this delight temptations
will punish it in them ass we may see in this kingly Prophet Dauid 2. Sam. 12. 2 to bring them to an examination of themselues as he did in the Mariners Ionah 1. 3 to moue them to repentance as in the Israelites Hoseah 5. vers 15. 4 to trie them as the Eagle her yong ones and the goldsmith his mettals as hee did lâ—b chap 1. 5 to confound Sathan all his ministers who would ioy if Gods children should euer prosper doe these men serue God for nâ—â—ght Iob 1. 9 6 that as the camomile doth spread better by treading the tree growe better by pruning the Pomander smell better by rubbing the iron looke better by scouring and the bodie like better by purging so the godly might be better by affliction In a word were wee not sometime in trouble wee should forget God we should not cal vpon his name nor be distinguished from bastardes nor conformable to Christ nor weaned from this world nor vnderstand Gods will nor desire to be dissolued and to be with Christ. Vse Is Dauid afflicted who then can iudge of Gods loue or hatred by outward things Eccles 9. Dauid in his trouble thought he was cast out of Gods fauour but hee was deceiued Dauids enemies thought that God had forsaken him but they were deceiued and euen Gods children doe oftentimes thinke the proude and rich and Epicures blessed but they also are deceiued To gee on is Dauid afflicted 1 Suspect thine estate if thou euer art at ease in this world It is the greatest misery neuer to taste of any misery 2 Be patient to endure crosses since the most godly haue beene thus crossed 3 If the righteous scarcely be saued where shall the wicked and the sinners appeare 1. Pet 4. 18. I had perished 2 Note that Dauid was readie to sincke vnder this burthen to faint vnder this crosse to be swallowed vp of these waues and to perish in this trouble of his Thus God woundeth but he healeth againe casteth downe but setteth vp againe killeth but reuiueth againe and afflicteth but comforteth againe We before troubles come are like vnto Peter wee thinke wee can walke vpon the Sea but it pleaseth the Lord to send one dangerous storme or other that we may say with the same Apostle Helpe maister I perish But why was Dauid thus readie to perish he saw the Sea but not the Whale the Egyptian but not the saluation the water but not Christs power walking on the water He was impatient of delaye looked too much to man trusted ouer much in himselfe and thought more of them that were against him then God and his Angels that were on his side And is not this our case when there is but a thinne curtaine drawn for a while betwixt God and vs O let him that is exercised with troubles but aske his owne heart of this point Except thy lawe wee haue heard how Dauid was wounded here is that plaister which cured that wound namely the lawe of the Lord his God He being pursued with the heart betaketh himselfe to these riuers persecuted flieth to these mountaines inuironed hasteth to these bulwarkes and afflicted with delight he comes to these comforters The word of the Lord is a strong tower the righteous flieth to it and is deliuered Here note a difference betweene humane and diuine lawes Philosophie and diuinitie Art thou in trouble what will Philosophie say vnto thee all that it can say is but thus much ferendum est quod vitari non potest I must vndergoe that which I cannot auoide But come to diuinitie it will teach thee whence troubles come why they are sent how thou must endure them by what meanes get out of them to depend vpon God repent of thy sinnes examine thy waies that the ende will be good and that death is aduantage vnto thee it will teach thee that sinne is pardoned Sathan vanquished and that Christ is thy companion in troubles and crowne after It is as the sword of Goliah no weapon like â—â—â— that spirituall Mannah no foode comparable to it and that poole of 〈◊〉 or â—â—â—â—â— riuer into which if thou once descend whatsoeuer thy disease be assure thy selfe of cure But it must be applied or else it will doe thee no more good then the bread that is euer in the cubbord the cloth in the drapers shop the wine in the vessell or the medicine which thou keepest euer in thy pocket Dauiâ— applies it by delighting in it My delight This word my is very remarkeable Dauid a great man delighted in the lawes and statutes of God he made them his counsellors from which as from graue Senators he euer receiued the best counsell One faith that bookes are the best counsellors because they teach without flatterie it is not euer true of the writings of men their maisters teach them to speake silkâ—n words but it is most true of the word of God which as a true glasse sheweth to euery one his proper fauour If great men would take counsaile here they would not in so short a time make Rehoboams diuision of their inheritance vpon earth nor sell heauen Esau-like for a messe of pottage But because in steed of the booke of God they delight in dice cardes pride pleasure luxurie flatterie and all vanitie no maruaile that the place which did honour them doth honour them no more Delight In the originall it is the plurall number delights as if he should say all my delight onely my delight my chiefe delight And no meruaile for what is it that can delight the heart of man to reade of which is not contained in the booke of God is it historie here is the most ancient and true historie is it poesie here are most harmonicall and golden verses is it Philosophie the secrets of nature are heere opened is it moralitie here are most Christian ethiques is it mysteries what greater mysterie then the mysterie of godlines preached to Adam shadowed out to the Iewes manifested in Christ and reuealed in the word is it policie Aristotle neuer wrote such politikes as here are would you reade much in fewe wordes Theognis and Phocylides and Pythagoras short sentences come farre short of Salomons prouerbes In a word are we merrie here we may sing Dauids Psalmes to Dauids harpe would we be sorie who can reade Ieremies lamentations and not lament In this lawe young and old rich and poore high and lowe males and females may finde that which will delight them And truely all ought to make it their delight it is the word of God the way to life the sword of the spirit our fathers testament the trustiest friend the most comfortable companion and the best salue that euer we can applie to our diseased soules When Chrysosteme was to be exiled by the Emperesse he comforted himselfe with this saying The earth is the Lords and all that therein is Psal. 24 1. when Vrsinus was driuen almost to despaire he comforted himselfe with this saying my
obserue with what delight of heart cheerefulnesse of countenance volubilitie of speech nimblenesse of wit strength of memorie and dexteritie of the whole man they goe about euery good thing and what is the cause of all this God putteth into them his good spirit and maketh all things as it were possible vnto them Hee that knoweth not this bee hee Minister or Auditor knoweth little of the Christian combate Is this so 1 humble thy selfe vnder the mightie hand of God that he may exalt thee in due time 1. Pet. 5. 7. 2 despaire not though sorrowe come in the euening ioy may come in the morning they that sowe in teares shall reape in ioy 3 censure not when men are not alike cheerefull in diuine duties especially Ministers who oftentimes partly for their owne sinne and partly for the sinnes of their auditors who either pray not for them or loue them not or grace them not or are not worthie of the best things are put to silence Augustine reporteth of himselfe that at his meditations of many sermons hee was often most cheerefull in the Pulpit on the suddaine heauie And I heard once a godly man in the like case speake thus to his auditors I was neuer so humbled as this day the Lord hath humbled mee in my ministery because you haue not assisted mee with your prayers A willing patient louing and charitable auditorie setteth an edge vpon the zeale of the Preacher 4 art thou dull waite for this quickening for in comming it will come and will not tarie That Martyr founde it who after the combate of many a dayes conflict cryed out euen at the stake Austine it is come it is come Mistris Honnie-wood that worthie woman found it after many yeares conflict betwixt frayletie and faith and here the Prophet Dauid found the same 5 vse all holy meanes to stirre vp the graces of God in thee as men doe to rayse vp one out of a dead sleepe the neglect whereof is the graue of many graces 6. feare this relapse into deadnesse of spirit after some extraordinary ioye and when you haue most meanes It is strange to see what readinesse there is in many people that want Gods word to goe many a mile for it to studie and talke of it and what small account it is made of amongst them that haue it in abundance 7 take heed of the soules languishing no consumption is like to this For by them c. Quickened hee was as hee saith by GOD but yet also by the word soundly preached sauingly vnderstood and particularly applied to the conscience This then doth the power of CHRISTS death make a man indeede to dye vnto sinne then doth the power of his resurrection make him to walke on in newenes of life No Aqua-vitae or caelestis like vnto this by which wee haue inward peace of conscience and an outward obedience to GODS commaundements Dauid reioyced in this blessing so ought wee wee desire to bee euer quicke and cheerefull to all good duties it is onely GOD by his spirit in the word that can giue it ¶ Vers. 94. I am thine saue me for I haue sought thy precepts IN the former verse the Prophet felt the spirit of God stirring vp his heart to beleeue Gods promises heere it becomes the spirit of supplication for he yet feeling terrors within and troubles without crieth to his Sauiour Saue me ô Lord. Yea Dauid but thou art a grieuous sinner thinkest thou that God will heare sinners didst not thou affirme Psal. 66 18. if I regard iniquitie in mine heart God will not heare me why then prayest thou vnto me why Lord I am thy seruant and the Sonne of thine handmaide I am thine saue me yea but many very hypocrites will say that they belong vnto me how prouest thou that thou art mine He that seeketh to know and doe thy will he is thine but I haue sought to know and to doe thy will therefore I am thine and this is the summe of this verse Saue me Saluation then belongeth to the Lord. Psal. 3. 8. yea it belongeth to him alone he saueth both man and beast an horse is a vaine thing in the day of battell neither is any man deliuered by mans might He is that Aiacis clypeus vnder which we are safe those Eagles wings vpon which we are carried that strong tower to which we must resorte and a very present helpe in the time of trouble when neither the wisedome of thy minde nor the strength of the body nor the gold in thy chest nor the endeuours of thy friends nor the multitude of an armie nor the defensed citie can doe thee any good then the name of the Lord is a strong tower euery righteous Dauid may flie vnto it and is deliuered How often doth God complaine of Israel that they had trusted in man and in the power of man and did not make him their saluation It is mans nature to relie more vpon outward meanes as physicke in sicknes friends in disgrace an hoast in warre c. then vpon God But he that without this captaine will conquer shall haue Zenacharibs reward without this Pilote will enter vpon the sea shall haue Pharaohs reward without this Physitian will be cured shall haue Asahs reward and he that will pray vnto any other for helpe saue the God of Israel shall in the ende haue the reward of Bâ—all Prophets When all saile vs God will not saile vs. Cast thy burthen vpon the Lord and he will nourish thee Psal. 55. 23. cast your care vpon him for he careth for you 1. Pet. 5. 7. Saue me with the Prophet let vs at all times in all places for all persons vpon all occasions call vpon God For 1. it is his commandement 2. a part of his worship 3. an honour to him 4 a testimonie of our faith 5. it distinguisheth him from idols vs from idolaters 6 By it we obtaine all things 7. our many wants moue vs to this dutie 8. all nations call vpon their Gods shall not Ionah call vpon his God 9. By it we talke with God 10. the contrarie argueth an Atheist Psal. 53. 4. Say therefore in all troubles Saue me ô Lord for thy mercy sake 1. But remember that thou must call vpon God alone forsaluation The Gentiles that know not God haue many other Sauiours the idolaters that knowe not God aright haue many also But cursed is the image and the image maker an idol is nothing nothing worth it workes nothing The learned Papist knoweth this the ignorant must not 6. If they would not haue the poore people to adore their breaden God why doe they make it at sometimes to bleede or their wooden gods why doe they cause them sometimes to speake otherwhiles to sweate many times to smile and oftentimes to stretch forth the hand to receiue oblations offered vnto them Origen saith well Impossibile est vt qui Deum rectè nouit supp ex sit statuae It is impossible that he
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
as wee may shewe as well our infirmities as our excellent graces Againe because hearing is the sense of discipline and many will attend on reading and hearing which will not bestowe time to conferre to pray to giue thankes to meditate or vow their obedience to the Lord he comprehendeth the one in setting down the vse of the other For if in our reading and hearing for want of meditation we doe not profit we are as coloured in the Sunne wherefore wee must admonish and â—ee admonished we must pray and prouoke to pray we must meditate and often thinke oâ— those things which we haue heard or read Indeede knowledge reading and hearing are sweete euen to a naturall man â—ut to conferre to be admonished to pray to giue thankes be things hard and difficult It may be that some can pray to serue the times because of the law which constrained them but how many shall wee finde that doe it priuately in trueth and voluntarily Some read and they rest in the generall rules not making any vse of it to themselues and so learne that which is another mans not appropriating it to themselues for want of meditation Whereof it commeth to passe that wee see many make a learned sermon in generall precepts who when they come to particulars to comfort those that lye sicke or to raise vp them that are tempted for want of practise in themselues can say nothing The very Heathen could grant and you know who speake it that a mâ—â—s life was a cogitation of death But because we can meditate of death for that we ioyne with it the hope of immortalitie I say that a Christian mans life mâ—y well besaide to bee a meditation of the law of God and how hee shall stand before Gods iudgement seate Which meditation in this man of God sheweth that euen from the heart he loueth the law of God If we examine our selues we shall finde our tongues to cleaue to our teeth and to the roofe of our mouthes whereby wee see that we cannot say this with the prophet that from the abundance of the heart our mouth speaketh For we sinde by practise that we heare reade and sing so coldly as we shew that our affections are almost dead within vs. There followeth in the end of the verse continually Wee know by proofe of daily experience that whatsoeuer we loue of that we continually thinke And in that this qualitie or circumstance is ioyned with meditation we are taught that though we must reade heare conferre pray and giue thanks often yet we must meditate continually For as it is absurd to say that a man should be continually reading or conferring so we must know that it is requisite in all these things to examine our selues by meditation whether we reade profitably conferre effectually or pray vnderstandingly That we now haue this continuall meditation we must pray that we may haue a loue to the word Loue indeed were of it selfe eloquent enough if we had it in any good measure but to stirre vp this loue we must vse many reasons about the nature of the word how it is mysticall pure and eternall which when we see in truth we shall loue the word Where he saith in it is my meditation wee must vnderstand that it was no rouing meditation but that it was circumscribed within the compasse of the law of God Now to our profit let vs learne to meditate according to the law of the Lord and so as vnder the generals we may touch the particulars to make the vse of them in our selues Thus we haue seene the cause of this effect to be loue For as the rich men of this world meditate of gathering goods naturall louers of their loue and ambitious men of their preferments so the man of God hauing no greater riches pleasure nor glorie than in the word maketh it his whole delight and studie For where we loue thither loue doth easily drawe our affections with it We haue heard why mention is made only of meditation namely because it is the life of all the other meanes and maketh them more fruitfull and why his meditation was maried to the law euen because it excludeth all vaine collections which proceede of general knowledge Besides therefore is meditation named because it most agreeth with the nature of loue For though we cannot alwaies be reading hearing or talking of those things which we â—â—â—â— we may alwayes thinke and meditate of them Now what is the cause that 〈◊〉 〈◊〉 is preached and â—o little is practised but because wee vse so little conference prayer and meditation The remedie hereof is to knowe what a sinne this is and that among all 〈◊〉 in the day of trouble none so great to torment our consciences as that we haue tested in a generall 〈◊〉 and â—â—â—â—ng of the word without applying of it to our seuerall practises by meditation He hath shewed now his loue in the verses following hee setteth downe the fruite of his loue For as hee shewed that the word of God is of such nature that aboue all other things iâ— is eternall so also hee sheweth that the effects thereof are eternall And whereas men desire nothing more than that wisedome whereby they may excel their enemies in policie their teachers in doctrine and the aged in counsaile he declareth that hee made this choyse to set his loue on Gods word which performeth all these things As loue then is the mother that breedeth meditation and meditation is the nurse to cherish this loue so here because the argument of the effect doth most with men preuaile hee sheweth the mightie power and operation of the word of God What is the reason why men do not râ—st and stay themselues wholy on Gods law Surely because they are not perswaded that there is such excellent wisedome in the same We see then that wee must learne for the generals to bee wise in sobrietie and according to the word of God knowing that the Scriptures are sufficient to touch to improue and correct and to instruct iâ— righteousnesse that the man of â—â—â—â— may bee absolute being made perfect vnto all good workes 2. Tim. 3. The Wiseman counsaileth vs Eecles 7. 18. that wee should not â—â—â— iust euermuch â—â— make our selues ouerwise least web 〈◊〉 Where he sheweth that this is the way to bring blockishnes to make our selues wiser than God and to deuile to become more iust than the word prescribeth vs. What is the cause why so many are so foolish in their death when they haue ouerreached themselues as Achitophel Surely because the Lord doth inâ—â—uate them whilest they would be wiser than the Lord so that their wisdome is 〈◊〉 into childishnes and their policie commeth to nothing What is the cause that we are no more occupied in the reading and hearing of the word Doubtlesse because it is a base and simple thing in our iudgemenâ—â— and containeth not so high mysteries in it as
to fight against Gods enemies Whiles he was in his fetching policies did not the Lord send enemies the instruments of destruction to his wife and children Whilest he would rest on God hee was wise but when he would number his people he was confounded What did his policie in adulterie preuaile to disguise in such sort Vriaâ— to make him drunken to set him in the forefront of the battaile was he not much foyled Salomon who whilest he walked before the Lord was wiser than his father Dauid when hee gaue himselfe to many wiues and began to be secure and to runne into grosse Idolatrie was greatly displeasing in the sight of the Lord. Iehosaphat so long as he obeyed the Lord was feared but when in policie he ioyned himselfe in affinitie to a wicked King he was almost confounded and surely had been punished had hee not in repentance turned and humbled himselfe before the Lord whose policie also in ioyning his ships with the ships of Ahaziah was afterward punished in his posteritie Vers. 99. I haue had more vnderstanding than my teachers for thy testimonies are my meditation IN the second particular effect the Prophet saith he did excell his teachers which hee doth not to bragge or boast of himselfe but commending the free graces of God he stirreth vp himselfe to make other men not onely to content themselues with a care of hearing the word but also to make conscience of meditation This then is leâ—t of the Spirit of God for our comfort in that we may find the like fruite vsing by praier the like meanes so that if we bring not forth an hundreth fold yet threescore or at the least thirtie fold according to Gods wisedome True it is that the scholler often becommeth better learned than the teacher which is a singular blessing of God that the learned man should ascribe nothing to himselfe and to giue God the glorie hee enlighteneth where he thinketh meete and encreaseth when he seeth it good Now we may see this by experience euen in heathen men Aristotle was wiser than his Maister Plato in whom this blessing of God appeared in that they ioyned studie and meditation with their learning In Law Physicke they are most frequented who with much reading haue vsed much musing and practising None either in peace or warre haue euer gouerned excellently but they were great musers and did often sequester themselues from company then more freely to attend on meditation This doctrine shall be taught in a contrarie thing We know there is a speciall kinde of musing whereby Sathan doth often teach and communicate things to many in greater measure than they can receiue by all the books in the world so also there is a speciall meditating whereby the spirit of God communicateth to vs more heauenly things than either wee heare or reade As when Sathan will polish a mans wit to any euill hee will haue him to waite on him so God would haue vs to fill our iudgements in the particular meditation of things heard to see how all circumstances hold and faile This is then the wit which experience confirmeth that when wee are taught any thing which by reason is conceiued wee can adde if this bee true then that is false if it holdeth in the lesser then it holdeth in the greater On this sort let any man heare with meditation he shall finde something by the generall rule heard hauing the Spirit of God for his teacher which the Preacher had not or saw not or seeing expressed not Doe they then most profit who after hearing doe meditate and see more by the ministerie of the Spirit than by the ministerie of the Pastor Let vs marke it then by the blessing of God vpon it and let vs note the contrary by Gods curse vpon it What is the cause that there is so little profit by the ordinarie ministerie of the word and so great fruites arise where it is more seldome vsed but because meditation is the life of learning and the death of things conceiued is the want of musing Mans minde is infinite which nothing can satisfie but God or the diuell and continually rolleth either in good or ill In that he addeth thy testimonies are my meditation wee must note that to haue a sound meditation wee must be circumscribed within the limits of the word otherwise it will be erroneous but being ioyned with knowledge it refineth our knowledge and teacheth the vse of it If Philosophers saw that a mans life was a meditation of death whereby as they abstained from many pleasures they became neuerthelesse very vaine-glorious yet could they not attaine to any sound comfort because they were destitute of the hope of a better life But Gods children meditating on the last iudgement day make a conscience of many things past pare away many present corruptions and sigh for the remembring of their poysoned temptations to come How godly people haue excelled their teachers it needeth not long proofe out of the Scriptures Moses excelled all the learned men in Egypt Daniel surpassed all the Magicians in Babylon Paul excelled his teacher Gamaliel because though the Egyptians were learned and the Babylonians profound yet Moses and Daniel refined their knowledge humane with the studie of Gods word And Paul being brought vp in the doctrine of the Iewes vnder Gamaliel after he came to meditate on the Gospell of Christ excelled not onely his teachers but ouer-reached all other of the Apostles in heauenly knowledge We may then blush at the great knowledge in times past but herein we may be comforted because they as they were wise were also wicked but we may be as wise vsing their meanes and more godly meditating on the word which cutteth off all errors in doctrine and corruptions of life Againe Elie brought vp Samuel who proued wiser than Elie by his continuall meditation Salomon excelled Dauid by studie and prayer vntill he forgetting himselfe gaue himselfe to women Paul was taught of Ananias the principles of religion but he excelled him as far in the learning of the Spirit as he surpassed Gamaliel in the doctrine of the Iewes Let vs marke then the blessings of spirituall meditations which make vs fit in wisedome to admonish and in the spirit of consolation to comfort For in my iudgement their wisedome which depend on generall rules is in their bookes and must be fetched from their teachers but meditations may well be called a readie mother of knowledge and a nursing mother of wisedome If men then will whet their wits and helpe their memories they must vse meditation because when Gods word hath taught vs we shall neuer neede to consult with our booke nor take aduice of our teacher Vers. 100. I vnderstood more than the ancient because I kept thy precepts IT followeth I vnderstood more than the ancient c. As we haue heard of the glorious effects of the word in this man of God how he excelled his foes in
worldlinesse die in folly because the Lord recompenceth the vanitie of their youth with ignorance in their age So it is the mercy of God to giue them comfort of conscience in their death which haue had care of his word in their life Now we see because some men thinke so basely of the word of God how the Prophet hath commended it by the effects found by experience in himselfe Againe he sheweth that this was not in him by any particular prerogatiue of Gods spirit although the spirit wrought wonderfully in him but that it earne by vsing the mâ—â—â—â—s of the word Teaching vs that as hee was wiser than his enemies because in all peâ—ils â—â— asked counsel of the word wiser than his teachers in that he rested not in their vniuâ—â—s 〈◊〉 but by meditation did appropriate them to himselfe and wiser than the Anâ—â—â—â— because he learned as well to line according to the word as to loue it so we also vsâ—â—g â—â—◠〈…〉 shal find the like effects though not in like measure By which effects we 〈…〉 out these meanes wee become foolish dolâ—â—ish and blockish The word of God 〈…〉 a â—â—easure that if such an holy thing bee cast to swine I doe not douâ—â—◠〈…〉 see our God will execute his heauie vengeance and iudgements Wherof now 〈…〉 it to passe that wâ—â—â—â—â— young men die olde fooles emptie of Gods gracâ—â—f 〈…〉 youth were well brought vp of their parents as Iohaz vnder Iâ—hoiada who also whilâ—st they did look into their former life and repent spake very effectually aginst sin but in their age haue not so much knowledge as before but because they continue not in the faith and in a good conscience It were better to preach to one that neuer heard of Iesus Christ than to such an old ProtestaÌ„t because the one is thankful the other is vnthankfull Tell me O man I speake vnto thy conscience when thine eye did see into the word when thine eare did heare it when thou diddest looke into thine owne conscience when thou feltest sweetnesse in Gods promises wheÌ„ thou diddest tremble with seare of Gods iudgements and diddest delight in the wayes of the Lord Oh how quiet was thy conscience what comfort didst thou finde in thy minde Oh how whole an heart was in thee And on the contrary when neither Gods promises were sweete nor his iudgements fearefull nor his waies pleasant vnto thee oh how cold was thy zeale how weake was thy conscience how feeble was thy heart in good things We shall see some now adayes and that many being but priuate men speake with greater knowledge and conscience than a Preacher Why may a Preacher spend his breath his strength and his life in preaching and so small profiting commeth of it euen because he preached well and practiseth ill Wherefore we see here how necessarily vpon the foresaide effects the Prophet pronounced as followeth Vers 101. I haue refrained my feete from euery euill way that I might keepe thy word SEeing the Lord will put much into their hands who handle a little well wee must expresse our knowledge by life and our profession by practise If a man would consider how fearfully the Lord hath made him how woÌ„derfully he hath redeemed him with what power he hath conuerted him should he spend his youth in vanitie or his age in worldlinesse and so become depriued of all Gods graces in death Looke into the former times Ioseph being but seuenteene yeeres old was wiser than all his brethren young Samuel was wiser than old Ely Moyses than the Egyptians Dauid than Saul Salomon was wiser in his youth than the gray haires Daniel Azariah Mishel wiser than all the Astrologians Chaldeans and Magicians Timothie being but young was preferred to the Euangelistship Paul wiser than all the Apostles Behold our age how mercifully the Lord hath blessed many young men and why are ancient men now so barren of knowledge euen because they are barren in a good conscience There was in time past lesse knowledge more practise lesse science more conscience lesse vnderstanding more wisedome but now there is more knowledge and lesse practise because men labour not to keepe the word of God in a good conscience When wee shall see therefore heretikes growe wiser then Preachers Idolaters wiser then true Professors some young impes of Sathan wiser then olde Ancients in the house of God we must knowe they are made so foolish either because they are not of a good conscience or lye in some secret sinne Would it not grieue a good 〈◊〉 to labour many Winters and Sommers and in the end to finde no Haâ—uest what 〈◊〉 full thing thinke you would it then be to a Minister after he hath long trauailed to â—â—â—â— no fruit The Lord vndoubtedly will punish such fruitlesse Professors with hardnes of heart iâ— they will not heare with care that care may cause prayer that prayer may bring forth meditation and meditation may haue in fruit in godlinesse and practise in perseuerance In this verse then the Prophet declareth that as before he vsed the right meanes to godlinesse and therewithall had the proofe of good effects so now he had power from God to resist all lets hinderances and encombrances therunto Whereby hee teacheth vs that these two things especially make to attaine true godlinesse the one to vse good meanes thereto the other to auoyde carefully all occasions which may hinder vs from the same Neither must wee thinke that all these things can be done presently for if Rome was not built all in one day who would thinke IerusaleÌ„ should be built in one day Surely the necessitie of this practise is such that vnlesse men make couenants with themselues and bind themselues as it were in body and soule to auoid occasions of euill they shall neuer attaine to true godlines Manie will confesse that they ought and will learne the way to holinesse of life but in the meane time because they will not forsake their euill wayes they faile in their purpose To the bettter vnderstanding of the Prophet we must vnderstand that euill wayes are in two things considered either as they be euill in their owne natures or as they be euill by circuÌ„stance the first all men will confesse to be auoided as full concupisceÌ„ce wrath murther malice such like and yet the cause why many men are lesse carefull in holy things is because they make no conscience to stay euill things noâ— to vnburdeÌ„ themselues of all worldly delights But what is the cause that thou canst not ouercome worldlines and vanitie thou dost not consider that thy reason is corrupt and that if thou fightest not against thy corrupt reason thou canst not auoide corrupt affections If a man would fight against Ambition he must not first fight against the thing it selfe but against his own reason leauing him there unto which on this manner perswades him If I may attaine to such dignitie I shall
not become so much subiect to others but others shall submit themselues to mee I shall purchase to my selfe credite countenance and authoritie to pleasure my friends and withstand mine enemies Thus we see why we cannot ouer-wrastle the vanities of this life because we striue not aright Now likewise how are we so enabled to forsake our worldlines euen because we doe not depend on Gods prouidence Then the way to fight against couetousnes is to fight against the distrust of Gods prouidene and want of beliefe in the word of God in that for too much loue of this world and too little loue of the word they doe not deuide their times that sometimes they may giue themselues to prayer to reading to conferring of the word And how doe these men reason with themselues I shall one day be olde and Age is accompanyed with many euills of weaknes and impotencie I must not thinke then to liue without miserie vnlesse I liue now with some care I must prouide for my wife and children and not leaue them to the broad world it standeth me therefore in hand to worke and to take paines whilest I may So the pleasure of this temptation taketh away the sweetnes of the meditation of the life after death Manie striue against anger and yet the more they striue the more they fret because they resist not the beginning of their Anger which is a secret pride conceiued in their mindes For of pride saith the holy-Ghost in the booke of the Prouerbs commeth contention Such men haue this reason whereunto they yeelde I haue deserued well of their hands I neuer did them iniurie they ought to haue esteemed otherwise of mee they haue abused mee greatly who therefore can beare such contempt and miuries Now if we fight in humblenesse of minde against this corrupt reason wee shall fight against our Anger I suppose a bruite beast is not so ill in his kinde as a man in his corrupt iudgement Then lowlinesse in taking a fight of our wants in good and heauenly things is the thing that will humble vs. This is that which will cut our combes when wee thinke too well of our selues when we see too much by our painted sheath this will make vs to pull downe our peacocks tayle What maketh young men so loose and profit so little by all the admonitions which are vsed to them but onely their corrupt reason which on this sort deceiueth their soules Why is not this lawfull doe I any body harme in so doing doe not all others this as well as I Well if they will not bidde warre against these corrupt imaginations they shall neuer preuaile against their euill affections Whereof is it that the wisest men become whore-hunters and the wisest women often become whores is it not because the Lord punisheth the pride of reason with filthinesse and whilest they will not fight against corrupt reason they cannot get the victorie ouer their filthie affection they will thus reason I haue beene thus long married and haue no children my wife is neuer quiet she is a shrew I will see if I can haue children with another and haue quietnesse abroad Bid battell then to reason if you will fight against sinne for iudgemēt being conuinced we may the better encombate with affection Let vs then take heede to those conceits which are not yet in the bowels of the braine for then the diuell is brought to infect reason and so draweth neere to corrupt affection All idle thoughts discourses comming but to the mind must make vs afraide least we become corrupted And let vs remember that wee must loue the Lord with al our hearts mindes that he taketh vp to his glory al our cogitatiōs And therfore though we yeeld not to lust in affection we must strike at cōcupisence at the first motion because our thoughts haue not been wholy with the Lord We must destroy the broode whilest it is in hatching and wound sinne before it haue receiued a perfect shape For it is better to striue against sinne whilest reason is on our side than when both reason and affection are conspired against vs. Now let vs examine our selues euery man search his own heart whether we be grieued for the sudden discourses and glauncing imaginations in vs or rather whether they be not sweete vnto vs. What is the reason why wee refuse to sinne is it not because wee thinke thus with our selues What shall I doe this thing Shall I commit this fact It is a beastly thing it is a dangerous attempt For there are some which will mislike to haue themselues misled with the temptations of murder of stealing or adulterie and yet will let passe quietly in them rouing imaginations and idle cogitations We see in many after their fall repentance commeth for if in iudgement we could before sinne preuailed discerne the corruption of reason deceiuing and leading captiue our affections as wee doe after wee haue sinned wee should not so soone be deluded For we see it commonly commeth to passe that we repent vs and mislike our selues for some foregoing euil we say Oh what a foole was I that could not consider of this where was my wit how was I besotted Conuince a naturall man of his reason and he wil be ashamed of his purpose but so long as he hath reason on his side hee will not yeeld an inch Why commeth it to passe that there are almost no Heretikes conuerted and so many profane professours conuerted but because the sinne of these men is the sinne of affection the sinne of the other is the sinne of reason and iudgement Peter of whom we reade in the Gospell did not so much sinne of affection as in reason For being put in minde of Christ his afflictions how he should goe vp to Ierusalem and suffer many things and consulting with reason thought it a very straunge thing and not agreeing to equitie that such a Prophet and mirrour of the world and that he that had done so many good things and had wrought so many miracles in that country neuer doing any harme to any man should suffer of such men Wherefore when as our Sauiour Christ sawe Peter giuen so much to naturall reason in that he cried Maister saue thy selfe hee checked him saying Come behind mèe Sathan thou sauorest not of things which are of God but of fleshe and blood Vpon which occasion least the other Disciples also should haue presumed our Sauiour Christ gaue this generall doctrine that if any would become his Disciples they should take vp their crosse and follow him As also that none could follow him in truth vnlesse they denied thēselues where in denying of our selues he meaneth nothing else as the occasion of his foregoing speech plainely sheweth then the forsaking of the reason of the flesh S. Iames chap. 1. teacheth vs that if wee will mortifie our affections wee must first vse the meanes secondly
the steadinesse stilnesse and mildnesse of our minde in that wee will not dispute with reason against any thing in our regeneration I see that many that wil not deliuer themselues and their reasons to be captiuated vnto the truth and refuse to beleeue the mysticall power of the Gospel are in time carried away by foule and effectuall illusions For there are many who hearing in the word of the wonderful creation redemption and preseruation of man and of the matter of the Sacramēts cannot beleeue them yet afterwards goe to witches and to be caught of the diuell which they cannot vnlesse they professe and practise an euill faith so that they which will no profit by the truth will suffer themselues to be deluded The other kinde of euill in my diuision was of things not apparantly euill As in times past we were carefull for nothing more then with libertie of minde to vse the creatures of God so now adayes nothing is lesse to be taught because loose libertie and licentiousnes serue so for the flesh and we do not by our libertie serue one another in loue We can say outward things are lawful euery man obiecteth outward things cannot desile a man I answere that when outward liberty bringeth inward bondage and the pretence of outward things lawfull hinder the necessary inward things they be made vnlawfull All things are vnlawfull saith Paul but I will not be brought vnder the bondage of any thing Well howsoeuer wee pretend this lawfull vse of outward things which in their owne natures are the good creatures to cloake our wantonnesse withal let vs know that the wickednesse beginneth in wantonnesse and wantonnesse endeth in wickednesse because it is the way of a dangerous downfall of our soules For either the Lord will punish it with present and temporall punishment or else will cast vs into some great sinnes hereafter And though I will not affirme that euery wanton young man is a meere wicked man yet I dare affirme that wantonnesse is the way to further euill Besides this am I sure of wantonnesse maketh vs vnapt to good workes it takes away the comfort of Gods spirit the ioye of the word the sweetnesse of prayer and of the Sacraments Againe as it is certaine that wantons pray not meditate not nor doe any good thing aright because that sinne desireth all euill and hindereth all good things so if the word would teach vs sinne we would learne it if it make for our good wee cannot learne it And that wee may see to how many euils youth and wantonnesse be subiect reade Galath 6. 1. Cor. 6. Eccl. 11. Psal. 25. Iob. 14. Ierem. 21. So now we know what is the meaning of the man of God in this word euill way that is that which is occasion of euill We can say in worldly things because the way is dangerous through ditches theeues pits or such like Oh that the same minde were in vs to preuent the perils of our soules Our Sauiour Christ taught vs that if our eye offend vs we should pull it out if our hand or foote offend vs we should cut them off the meaning whereof is that we should not indeed shred them off but resraine from the corrupt vsing of them and turne them to a better vse We haue shewed hitherto how carefully the man of God vsed the meanes to godlines and also how carefull hee was to auoide all occasions of euill Wee must not then thinke christianity to bee so small a thing if as lingerers wee make such friuolous excuses that it is hard to be a good man we shall surely neuer come to so high a dignitie We haue also shewed that vnles we labour to deny our selues we shall neuer buckle our selues after the graces of God Vers. 102. I haue not declined from thy iudgements for thou diddest teach me AS if he should say I haue seene and obserued that whosoeuer did resraine from euill they were wiser than their enemies they became more learned than their teachers and proued grauer than the ancient and that they which did not resraine were greatly punished plagued and trodden downe and as thou hast punished some so wilt thou also punish others wherefore I haue not declined from thy iudgements Was there euer towne people or person which truly beleeued in Iesus Christ in whose life and death did not appeare plentifully Gods mercy And contrarily how haue the vnbeleeuers bin giuen ouer to hardnes of heart and a reprobate minde many plagues wars and other iudgements of God to them incident Old Protestants are now become rustie because they made no account of Gods word in their youth Esau lost his Birth-right for a messe of pottage hee sought it afterwards with teares but could not haue it whose prophanesse grew by pleasures We see many wanton men to come to fearefull ends and silthie adulteries who beginning to condemne the word fell to spending from spending to rioting from riot to adulterie from that to theft and from stealing to death If we will obserue godly discipline we must first learne Gods doctrine if wee will learne his iudgements we must learne his mercie We attribute too much to fortune to fatall destinies to charmings and such like but no man doth looke vp to the hand of God wherein we take his name in vaine in not vsing aright his iudgements Thou hast taught me that is thou hast besides the ministeriall preaching giuen me an extraordinarie knowledge of thy iudgements Many knowe much who notwithstanding cannot profit by Gods iudgements So that the briefe and plaine meaning of the Prophet is thus much in effect O Lord I haue not had this knowledge in and of my selfe but I receiued it of thy Holy spirite it was thy mercie and thy grace that made mee knowe thy iudgements The man of God then sheweth vs in this verse that hee did alwayes set the iudgements of God before him what made him then so carefull to doe them the considering of them in his mind the occupying his eies to marke them the vsing of his eares to heare how God performed his promises to the obedient executed his fearefull threatnings on the wicked A thing than which nothing is worthie of greater meditation We heare often with our eares but with little profit the glorious promises and wonderfull vengeance of the Lord what is commaunded and what is forbidden but when we consider and see before our eyes how the Lord hath performed these things we are humbled from sinne comforted to obedience This is it that breeds triall proofe experience to see how the Lord hath in his mercy dealt with Abraham Isaac Iacob Ioseph Dauid his faithful seruants and how he hath plagued the Egyptians the Sodomites the olde world and other of his enemies Thy iudgements of old O Lord saith Dauid haue I considered Wee shall neuer effectually obserue the iudgements of old vnlesse we obserue the iudgements of God of late For
concupiscence shall solemnely vow to refraine the familiaritie of wanton women and will not come in place where light women frequent but with Iob shall make a couenant with his eyes we see this by the word also to be warrantable And thus much for meanes to auoide euill now for meanes to doe good If a man feele himselfe dull and slow in reading the word or slacke in prayer shall to the prouoking himself the more make a couenāt daily to reade some portion of the word and to bestow some time of the day in prayer if this be taken vp in the wisedome of the Spirit to cast off sluggishnesse and prouoke alacritie herein we see because at morning noone-tide and euening some of Gods children haue vsed it he may set himselfe a taske and thereby may make a stay for his wauering minde Howbeit these things must not be perpetuall as it is in other couenants For a man may abstaine from women and wine for a time and yet not for euer because it must bee done for some certaine ends and causes as also with some holy conditions As for example if a man hath taken a time of the day to pray in and at that time he shall haue some speciall cause of setting foorth Gods glorie or if his particular calling requiring an whole man shall call him away then if hee omit it there is no breach because the thing which hee is about to doe is according to Gods law This is needfull to be considered with a godly care that wee double that some other day when we shall be more at libertie which we haue for the same causes pretermitted the day before If then there be iust occasion offered of this remission for otherwise wee must not be remisse we know that the couenant is not broken in that we made it with a condition that we would vse it so farre foorth as it might not hinder Gods glory our dutie to our brethren nor our seuerall calling because in such a case to obey is better than sacrifice But if there be no iust cause of pretermitting this purpose then is there iust cause of sorrowing for breaking the couenant But here wee see an helpe wee haue not done this taske to day because of idlenes what then We must returne to the assurance of forgiuenes of sinnes and must redeeme that with double diligence which wee haue lost through wilfull negligence In these vowes then taken vp of our selues as meanes to auoid sinne or to doe good we must first take heede that they bee made within the compasse of the word Secondly that they be but for a time and not continuall Thirdly that they bee euer made with wife and discreete considerations least being broken our cōsciences be troubled Fourthly if there be any fault that it be recompenced by double dutie and diligence afterward Thus wee see how either for to pricke vs to good or stay vs from some euill wee may make a couenant vpon condition in a desire of Gods glorie and in crauing Gods grace And thus much of his care and conscience to Gods iudgements now let vs come to the third argument which is his affliction Vers. 107. I am very sore afflicted O Lord quicken me according to thy word IN that the man of God vseth this as a reason before his prayer it seemeth hee was not meanely troubled but sorely vexed as wee may see in ioyning that which he saith in the verse following My soule is continually in mine hand yet doe I not forget thy law Wherein carying his soule in his hand he meaneth that he hath no assurāce of his life but is in continuall danger of it as wee count those things which be in our hand to be hardly sure and in perill to slip from vs as we may see by other places of the word As in the booke of Iudges Iephtha saith I caryed my life in mine owne hand that is I did hazard my life 1. Sam. 28 21. where the Pythonisse saith I haue put my soule in my hand which is all one as if shee should say I haue ventured my life or I was at deaths doore Iob. 13. 14. Wherefore doe I teare my flesh with my teeth and put my soule in my hand As if hee should say Why doe I put my life in danger For euen as water lying in our hand is soone slipt out so our soule beeing in our hand is said to be at deaths doore Besides he confesseth that he had many snares and pestilent deuices of his enemies laid against him so that at his least going astray hee was layed for and readie to bee taken In that hee needed thus to pray wee may see how reason might haue moued him to the contrarie Flesh and blood might haue taught Daniel that in such narrow search hee might haue shut his window when he praied or haue conueied himselfe into some secret chamber and so to haue vsed some policie and prouided means to haue saued himselfe had not the spirit of God mightily preuailed in him against all such temptations So when by reason of some imminent danger we are at our wits end sathan would haue vs go in by-paths and not to make the word of God a lantorne to our feete Saul when hee could heare nothing from the Lord was driuen thus by his extreame daunger to goe to the witches We see then how necessary it is for Gods children in the time of triall to pray for their direction in the right wayes Againe because when we are hardly dealt with wee are ready to reuenge with policie we see how he prayeth to keepe himselfe aright It was vndoubtedly the great mercie of God to Dauid then to pray that no affection of reuenge might enter into him Oh how needfull then is it for vs whē the wicked shall deale with vs vnreasonably to pray to the Lord to be kept in iudgement from policie and in affection from reuenging and that we may stay our iudgement on Gods promises and our affections on his dealings Thirdly if all meanes be wanting to vs then will the diuell moue vs to despaire and therefore great neede haue we to pray that we may be deliuered from the darkenesse of despaire by the lanterne of Gods word We see how necessarily the man of God praied not to be tempted aboue his strength and that the rod of the wicked should not fall on his lot least he should put his hand vnto wickednesse and therefore craued wisedome in Gods word faith in his promises and patience in his goodnesse We see then the plaine meaning of the man of God in this verse if we call to minde in this word very sore afflicted that which we haue heard before that his eyes failed his heart fainted his spirit panted his naturall powers melted and to be briefe that he was an image of death As a man cannot abide great prosperitie no more can he abide great aduersitie For as we are puft vp
with the one so we are cast down with the other by mistrust in Gods prouidence and despaire of his promises Experience teacheth vs that as a little prosperitie maketh vs to forget God so many inconueniences by affliction may befal vs as either dulnesse deadnes blockishnes or wicked shifts or vngodly doubts Wherfore the man of God here teacheth vs that if he vsed such remedies in the greater troubles theÌ„ how much more should we vse them in the lesse We are here besides to accuse our vnbeleefe bewrayed in small things seeing the Prophet in so great extremities exercised his faith against all the reasons of flesh and blood As the Lord giueth not so great graces vnto vs as to him so he will not presse vs with so great temptations as he did him And if the Lord did helpe his Saints in great afflictioÌ„s surely he will also help vs if we likewise striue against mistrust We may see the Saints of God were neuer so delicately brought vp that they neuer wanted so that if the Lord hath so dealt with his most excellent and faithfull seruants what will he do to vs vnfaithfull ones if he did so to theÌ„ which were vnder the law to whom were made greater promises of outward things what will he do to vs to whom are promises made of spirituall things vnder the Gospel as of the forgiuenes of sins of the renewing our hearts of spirituall ioyes of the kingdome of heauen If the Lord then lay on vs such troubles as he laid on our forefathers how much more should we suffer them seeing we may profit by their example who were vnder the Law who were in the dawning of the day or rather in the night in respect of vs vnto whom Christ is crucified and risen again We must then be ashamed of our womanish nature who will shrinke at so little triall think that the Lord should deale more gently with vs than with them They were in the shadow of the Law we in the bright Sunne of the Gospell which if we see we shall accuse our selues of the wants of Gods graces in vs seeing he dealt thus with his dearest Saints In that he addeth quicken me according vntâ— thy word he sheweth that he meant not to escape by naturall meanes although as he would vse them so he stayed not in them he vsed these as accessaries but the word of God as principall For his principall was to be quickned by the word and his accessary was the vsing of ordinarie meanes Then in all afflictions let vs craue of God that we may not vse vnlâ—wfull meanes but rather the promises of God as our chiefest strength feeling them with Gods fauour in vs then may we vse the other to these For then will the Lord giue successe and blessing to naturall and secondary meanes when our hearts being chiefely stayed on the promises of God as our chiefest strength and feeling them with Gods fauour in vs in the forgiuenes of our sinnes and renuing of our mindes we craue a blessing on the creatures as on the second meanes Besides he acknowledgeth in this word quicken the Lord to be the author of life and that without his word he was as dead This life indeed is the shadow of death common with the reprobates and bruit beasts and our life is only in Christ Iesus So Adam was called dead what is that surely in that his soule had notâ—ing to doe with God and although God gaue him a naturall life yet spiritually he was dead Thus the Saints of God thought they were at the last cast ready for the buriers when they could not feele Gods presence and promises According to thy Word that is according to thy promises for wee haue none assurance to come to GOD vnlesse his word be giuen vnto vs. What had he especiall or peculiar promises working in him The diuers places of this Psalme will she we no such thing because this Psalme is an image of Regeneration They were generall promises as are other in many places of the Scripture Reioyce O Syon for thy redeemer commeth Euery man might applie this to himselfe as is also that place Esay 66. 2. I that dwell in heauen will looke cuen to him that is poore and of a contrite heart and trembleth at my words These promises are generall and therefore we must looke to be quickned by them For the Lord saith that though Eternitie be his place yet will he come to them that be of a contrite heart so that sith the Lord hath made this promise we must by Faith vse it Come vnto me saith Christ all that labour and are loaden Behold another generall promise which we must applie to ourselues by Faith making this argumeÌ„t without selues Lord thou hast promised this whosoeuer is wearie and heauie loaden shall of thee be refreshed Lord I am wearie and heauie loaden Lord therefore helpe me according to thy promise I came not saith our Sauiour in another place to call the righteous but sinners to repentance We see that these generall precepts must be belieued and we must craue Gods spirit that we may be quickened and receiue life by them For though they be generall to all yet we must vnderstand that euery man is to applie them seuerally vnto himselfe Howbeit we must first belieue the generall promises and then by prayer we are to craue a speciall vse of them as of them wherein we belieue Vers. 108. O Lord I beseech thee accept the free offering of my mouth and teach mee thy iudgements NOw the Prophet prayeth for the clearer vnderstanding of Gods word This is then his principall which here is set downe more plaine The meaning therefore of this verse is that I may thus be quickned cleare my iudgement that I may see how thou dealest with thy seruants that I may haue comfort in thy promises As the aire being troubled the weather is darkened so the mind of man being troubled with ignorance storms mists clouds of temptations is much distempered Wherefore he prayeth against these port 17. 7. Shew the light of thy countenance vpon thy seruant teach me thy statutes Where we may see how afflictions had hidden as it were the ccuntenance of God shewing also that the face and fauour of God appeareth in nothing so much as in the true vnderstanding of his word And port 8. 8. The earth O Lord is full of thy mercies teach me thy statutes Port 2. vers 4. Blessed art thou O Lorde teach mee thy statutes Whereas God is good he reuealeth it in nothing more then in this pure vnderstanding Teach mee thy iudgements c. As if the man of God should say This is one thing wherevnto I will giue ouer my selfe euen to see how thou doest punish the wicked and conductest thy children So that we must learne that as it is necessarie to vnderstand the law and the Gospell so is it requisite to discerne Gods
but if they will tremble at Gods word they shal be children of obedience and not be subiect to this wrath of God Thus Christ also reasoneth Matth. 24 â—7 Luk. 17. 18. As the dayes of Noah were so likewise shall the comming of the Sonne of man bee 38. For as in the dayes before the flood they did eate and drinke marrie and gaue in mariage vntill the day that Noah entred into the Arke 39. And knewe nothing till the flood came and tooke all away so shall the comming of the Sonne of man bee Luke 17. 28. Likewise also it was in the dayes of Lot when in Sodome the Sunne shined in the morning and all was well euen then came the wrath of God from heauen When the old world was making mirth and thought of nothing lesse than of drowning vntill Noah went into the Arke suddenly the waters came vpon them Likewise is our estate we know nothing now we see the world is as it was we prouide for our posteritie Thus wee see our Sauiour Christ reasoned much like to Dauid In the peculiar iudgement it shal be like with vs as with Sodome that Citie was destroyed suddenly and so shall we be In the generall Iudgement it shall bee as in the dayes of Noe the water swept them away at vnawares so the fire shall purge vs when we thinke not of it Thou hast saith Dauid troden downe in times past thou wilt tread downe againe 2. Pet. 2. 4. If God spared not his Angels that had sinned but cast them downe into hell nor the olde world nor Sodome c. Thus our Sauiour Christ and with him his Apostles teach by precepts and confirme by examples and so must all the godly Ministers approue and teach this doctrine that the godly may haue their faith established in Gods promises and to leaue the wicked excuse lesse against the day of iudgement They haue left vs a president to follow whereby we must be awaked from slum bring that Gods children may stoope and the rest be committed to the righteous iudgement of God We see how we may profit by examining seuerall iudgements for seuerall sinnes hath not God appointed in his word and executed from heauen a seuerall punishment for seuerall sinnes Doth God say that Idolaters Heretikes and prophane professors should bee swept away with plagues and warres and hath he not swept away the Egyptians in the red sea Exod. 14 Did the Lord threaten the breach of the Sabbath with death And did he not strike the man that did but in that day gather stickes Numb 15 Whose sinne though men spared on earth yet the Lord punished it from heauen Nehemiah taught his people this doctrine saying Did not the wrath of God fall on our fathers for our example Yet there is to be noted that euermore the Lord hath done and doth fatherly correct and admonish before hee vtterly sweepeth away Shall we thinke that the Lord is altred His long suffering did not presently punish neither after hee had threatned but hee gaue terme to repent hee hath dealt so gratiously with countries nations and people that hee hath not so troden them downe as they haue troden down his glorie but by benefits hath allured them by chastisements driuen them and by examples perswaded them to repent before his plague came The Lord hath appointed for disobedient children death Deut. 21. 18. If any man hath a sonne stubborne and disobedient which will not hearken vnto the voyce of his Father nor the voyce of his Mother and they haue chastened him and he would not obey them and after complaint made to the Elders of the Citie all the men of the Citie shall stone him with stones vnto death And Prou. 20. 20. He that curseth his father or his mother his light shall be put out in obscure darkenes There is among other one wicked generation euen a generation that curseth his father and blesseth not his mother but of such a one let the Eagle put out his eyes Hath God so threatned and will he not punish 2. King 2. Little children who for their age we would thinke to be spared for mocking the Prophet of God Elisha who cried for vengeance by the secret motion of Gods spirit were by two Beares deuoured Did the Lord punish scorners then and will he spare them now For fornication we know twentie foure thousand fell on one day were swept away with the plague and shall fornication now be vnpunished We stand but by grace we are but petitioners we must feare least liuing in these and such like sinnes we be swept away with these and such like iudgements This must make vs to feare our selues to loue and beleeue the word to grow in repentance and make our schooling in the iudgements of God some in one and some in another We haue heard now how the cause of the Prophets prayer was the sight of his infirmities this must stirre vs vp also to priuate prayer For though we haue receiued neuer so many and excellent graces of God yet without prayer shall we not be able to stirre vp our selues by them We must see how the man of God seeing the seuere iudgements of God was moued to prayer that he should not be troden downe and swept away with the wicked We are likewise to sweare to this practise both to make vs cleaue faster to the word also to make vs the more to feare our selues For it is a visible iudgement of God when we see the iudgements of God and are not staied in fixed faith in the Lord and a reuerent feare of our selues We haue bin taught because we are giuen to thinke that the iudgements of God appertaine not to vs that the long suffering of the Lord is to leaue the wicked vnexcusable and not to haue one of his vnsaued and still calleth some and doth not execute his iudgements vntill the measure of sin be fulfilled to the brimme Genet 6. So that he spareth to call his to repentance to leaue the wicked without excuse who would neither be moued with his promises nor feared with his iudgements And although it seeme an easie doctrine that God will by one way or other punish sinne and thinke that we haue learned this before it be taught yet we shall finde our selues ignorant of the practise of it which if we knew it would be a key of the whole Scriptures vnto vs. And thus much of the generall doctrine now of the particular For their deceit is vaine As if the Prophet should say notwithstanding all their high imaginations thou hast destroyed them for they haue but deceiued themselues in false religion and vanitie of life Thus then let vs consider of it that whether our vanitie be in religion or life it is but deceit Heresie and Idolatrie carrie a great sway vnder a colour of godly life but when Gods iudgements sweepe them away they seeme vaine that neither their Idols can
if we haue no loue of the Sacraments no care of discipline if our hearts be hardened all is not well either some iudgement of God is at hand or else we are to feare to be cast into some heresie or such like euill I finde that after Esay had prophecied a long time The Lord God who would not haue his name plasphemed seeing no amendment in his people comes with a greater maiestie and bids the prophet Esay 6. to tell them that they should heare but not vnderstand they should plainly see but not perceiue hee commandeth him moreouer to make their hearts sâ—t to make their eares heauie and to shut their eyes least they should see with their eyes heare with their eares and vnderstand with their hearts And because they would not make the word of God the sauour of life vnto life it should bee vnto them the sauour of death vnto death As this is especially meant of the vngodly yet surely the godly escaped not but by repentance It is the wisedome of God to vse all meanes and then to vse destruction when his word wil not serue We may be comforted euen at this day that the Lord yet giueth a scattering of his people and giueth vs some good ministers and magistrates but if we coÌ„sider of the Lords long suffering of vs of the peace abundance and many other graces bestowed on vs and yet so small amendment we trust for the remnants sake that the generall iudgement of God shall not as yet come vpon vs yet this sore saying should make vs afraide it is time for thee Lord to put to thine hand c. This may be much for the comfort of Gods children and for the discomfort of the wicked Vers. 127. Therefore loue I thy commandements aboue gold yea aboue most fine gold MArke here the spirit of the man of God Doe wee not see that this is a common rate the lesse religion is esteemed the lesse it is of the most regarded the greater the corruption of manners is the greater is the follie then this is a rare blessing of God when religion is in euery place hated euen then to loue religion when manners are euerie where corrupted euen then to be of good conuersation When in our time then we see so many kinds of religion as papistrie the sect of the Iesuites the family of loue Anabaptists and such like it is a singular grace of God to bee established in the loue of true religion When wee looke into their manners whether we turne vs to Magistrates or subiects wee shall neither finde zealous gouernment nor faithfull obedience If wee liued in a heauen among Angels or in a paradise with Saints and would defile our selues with sinne wee were worthie to be cast out of Paradise with Adam and out of the Church with Cain But to liue with Noah vprightly and to walke before God with him when all flesh hath corrupted his wayes or to liue iustly with Lot in the middest of filthie Sodomits or to keepe a pure religion or worship of God with Elias when not one can bee found that hath not bowed to Baal or to liue in keeping iudgement and iustice with Dauid where are so many oppressors of the truth to haue in this case an heart vpright both in religion and manners oâ— consider this to be an especiall worke of grace This we may also see both by naturall and ciuill reason we see the more generall and contagious a disease is the greater care we vse to watch ouer our health and the greater mercie of God we count it if we be not infected with the rest and shall wee not iudge the same in spirituall and more heauenly matters that the more hot sinne groweth to bee and like to ouerrun all shall wee not grow the more zealous of the saluation of our soules and thinke it the rarer grace of God if wee being subiect to the common sinnes are preserued from them In ciuill matters doe wee not see that now deceite in buying and selling vnfaithfulnes in bargaining is so great euery maÌ„ is circumspect to discerne ill dealings euery man almost is become a lawyer no man is ignorant of the common shifts of the world yet this maketh not men therefore to giue ouer their deedes but they make their deedes more sure neither doth deceitfull dealing keepe them the more from markets and faires but men are more carefull in their bargayning Do we loue the Church theÌ„ though there be so many corruptions of religion and so many corruptions of manners Let vs be more afraide of our selues and more carefull of the word and heedie in our liues than wee haue beene let vs listen to the word before the Lord hath sealed vp the prophecie least the wicked preuaile and the iust man make himselfe a pray Now is the time to repent it may bee that the Lord will mitigate his iudgements when they fal wil make his punishment particular and easier For then we truly feare the publike iudgements of God when wee feare the cause of them in our selues when we carrie not for the height of sinne but submit our selues with reuerence to all meanes of true religion and godly life and speedily iudge our selues for not looking to the least occasion of sinne watching ouer our soules that we become not remisse or with looser conscience of prayer the word sacraments or discipline And as it is a secret iudgement of God to passe from one sinne to another without any remorse of conscience vntill wee come to the contempt of the word so it is a speciall grace of God to be grieued with sinne in the beginning And surely that so many are giuen to ill workes and so few to good it is a manifest token seeing the word wil not moue vs to be zealous that the Lord will shortly send a iudgement vpon vs if not generall yet at the least particular This then is worthie noting in the man of God that the more religion decayed the more religious was hee the more godlinesse departed the more godly was hee which is a thing farre contrarie to our practises who allowe that which most doe and loue that least which most doe like making other mens examples placards for our sins For many will say how I pray liueth such a man how doth he doth not he liue an honest life can I follow a better man wee must not doe as other men doe but as the Lord commandeth by his word Let this then be a sure rule whereby euery man may examine himselfe if the more religion and manners decay thou art the more religious and godly thou shalt not be carried away with the common destruction but if thy zeale and care of godlines be the lesse then feare vnlesse thou repent as thou art wrapped in the common sinne thou shalt also be taken in the common reward of sinne Now that corruptions may not preuaile against vs wee must thinke there is as great
direct a man that is blind Now therefore he teacheth vs to pray that though wee haue the word yet the Lord would inlighten our vnderstandding and affections by his Spirit which may guide vs in our iourney And seeing the man of God hath vsed this prayer before vs wee are to learne that in reading hearing meditating and receiuing of the word wee are altogether vnprofitable vntill the Lord shall take the gouernment of our steps into his owne hand and shall direct vs by his Spirit My steps Loe he prayeth here for affection and not for iudgement as he doth in a verse following where he saith Shew the light of thy countenance vpon me and teach me thy statutes Here the Prophet instructeth vs as well to pray for affection to be mooued by the word of God as for iudgement to vnderstand it For if this were not needful then were this prayer but a vaine babling and often repeating of one and the selfe-same thing contrary to that rule of our Sauiour Christ Mat. 6. 7 When ye pray vse no vaine repetitions as the Heathen for they thinke to be heard for their much babling Why doth this man then vse this repetition Surely because it is another matter greater than we think of He saw there was much blindnes in our minds there is much rebellion in our affections and great sluggishnes in our hearts that without light we cannot tread in the right path yea though wee bee deliuered from by-paths if the candle be obscured and our way darkened yet wee returne to them againe For as a man being in the darke may easily goe out of the way and being out cannot easily come in againe but is faine to wander in vnknown and vncertaine places so if God guide vs not by his word and Spirit wee shall hardly finde the right way of knowledge and if we finde it we can hardly continue in it but may easily goe out of it and being out we can hardly recouer it againe Wherefore hitherto appertaineth the saying of our Sauiour Christ Matth. 7 13 Enter in at the streight gate c. because the gate is streight and the way narrow that leadeth vnto life wherein as it is hard to continue so to goe on either side out of it is most easie We see then how he prayeth that his paces might be guided by the word and that the spirit of God might carrie this lanterne of the word before him without whose guiding we cannot goe three steps but we shall misse of our way and leese the path and being once out we may easily erre and once erring we shall not returne aright Many would thinke this ridiculous but Gods children know by experience that there is a necessarie vse of these things by reason of the blindnes of our minde and that it is a speciall grace of God to be guided by his spiritual grace That no iniquitie haue dominion ouer me The simple sense of this verse is this Lord if thou doest not order my goings surely iniquitie will haue dominion ouer me The end of his request as we touched before is that he might not miscaâ—â—â—e in his way Hee acknowledgeth that a man being out of the way may be enforced to wander and after wandâ—ing can hardly recouer himselfe Wherefore he prayeth to this effect Lord so keepe me that though I â—rre yet I may returne so â—uide me that though I goe out a little yeâ— suffer me not to waâ—der altogether least iniquitie ouer runne me Thus we see Godâ— children feare themselues and why because though the raging raigne of sinne be takeâ— fâ—â—m them â—et the massiâ— lumpe of naturall corruption dwelleth in them and the very daungerous of sinne are very daungerous Wherefore our Sauiour Christ â—aught vs â—o pray Lâ—aâ—â— vs not into temptation the meaning whereof is here of the Prophet plainly set downe which is that though we cannot auâ—ide the causes of temptation which is ouâ— corrupt nature yet that euery man must resist and noâ— yeelde in willing coâ—sent vnto sinne that it should get the dominion ouer vs. It euery Saint of God â—ee commaunded to say this in â—â—uâ—h and not in hypocrisie of heart â—â—â— euery Saint hath neede of this prayer for euery man is subiect â—o temptation and iniquitie in him may haue the vpper hand True it is there are many weakenesses and infirmities in Gods â—â—iâ—â—ren asâ—râ—th and anger yet by how much they be the more and the greater the more and the oftner they are to watch ouer themselues Shall they then giue place and 〈…〉 themselues in anger Some man will say wee are full of corruption wee cannot but often fâ—ll Wee answere we must be the more watie of our selues for it is one thing to be tempted and another thing to nourish and foster a temptation for if a man being pâ—oâ—oâ—â—â— to anger and let the Sun goe downe in his wrath can fall asleepe in his anger and can be angrie still when he awaketh againe the spirit of God there hath not the chiefe rule but iniquitie hath dominion ouer him Wherefore when temptation ariseth let vs learne by prayer to preuent the raging of it As thus Lord I will not thus much trust myselfe that I can match with sinne Lord I haue corruption in me but cleanse thou me from my sinne and let it not vtterly preuaile against me The Saints of God dare not tarrie vntill the dead blowe commeth but they suspect the first strokes of sinne they â—arrie not to be stung to death but they feare the least bâ—zzing of sinne because they may easily be carried out of the way through the deceiuablenes of sinne and the deceitfulnesse of sinne may bring hardnes of heart Wherefore the Apostle Hebr 3 exhorteth them to applie one another with exhortations whilest it is called to day least any of them should be hardned through the deceitfulnes of sinne And the holy Ghost saith Psal 95 vers 8. To day if ye will heare his voyce harden not your hearts Wherefore the Saint of God thus prayeth that if hee should giue a little roome and sâ—â—ll libertie to his affections Gods grace could not continue in him Neither can the children of God being out of the way easily recouer themselues as we may see in Dauid who thought himselfe after that he had sinned to be cast from the presence of God to be for sakeÌ„ of his holy Spirit and vnlesse the Lord would cast him into the wombe againe vnles the Lord would cast him into a new mould there was no hope that he should recouer himselfe The violence of sinne is so impetuous that a man may soone slip and easily fall but hardly rise againe Wherefore the Wiseman saith Prou 28. 14. Blessed is the man that â—eâ—â—th alway but he that hardeneth his heart shall fâ—ll into euill that is blessed is he that in euery action examineth his heart that he fall not Not without cause then haue I this iealousie that when men are
the man of God setteth downe the tearmes of his companions and sheweth how he coueted only Gods louing countenance The sicke desire health the imprisoned libertie the poore desire riches but few desire Gods countenance in the forgiuenes of sinne in the beholding of vs in Christ in giuing the graces of his holy spirit which are the pledges of his loue Many worlds are nothing worth it is a good heart which the Lord requireth Sanctification holines and the blessing of Gods spirit are true riches which we must craue and obtaine with sighs grones and teares For if we can sigh if we can grone if we can sorrow when we are but in sicknes of body or some outward calamitie what a shame is it if we cannot sigh sorrow and grone for the inward wants and necessities of the soule But if men knew what it were to haue the inward peace of conscience which passeth all vnderstanding they would surely desire it more That I might keepe thy statutes So many would haue Gods fauour to shine vnto them in libertie in health or in riches but he craueth God his fauour in his word which if we can get let the Lord deale with other things which concerne vs as pleaseth him best Will we know then when we haue a true loue to God his word It is when we especially desire it and nothing aboue it For as the greatest light that euer came to the world is the light of the Sunne so the most precious thing that can come to the world is the light of Gods word that we may see the light in God his light and behold the countenance of the Lord Otherwise if we be in prosperitie we will thinke our selues to be well when we are in aduersitie we thinke our selues ill Here we may see that as there is cleerenes when the Sunne shineth and that there is darknesse in the mists and cloudinesse so there is a vicissitude of Gods children whilest sometime their vnderstanding is cleered by the comfort of the word other sometimes it is darkened by the mists of ignorance which commeth to passe that we might the more reuerently and louingly esteeme the word For as the Lord hath the dispensation of the Sunne in heauen so hath he the disposing of his countenance to vs on earth Vers. 136. Mine eyes gush out with riuers of water because they keepe not thy Law MIne eyes gush out with water He doth here shew a cause why he did so earnestly pray for Gods louing countenance in his word for he was greatly grieued and sore afflicted and trouble compassed him on euery side The speech is not a false or fained speech but such as sheweth the greatnes of his griefe by that which is greater and it is as much as if he had said I weepe bitterly and often because men keepe not thy Law And this is the note of true zeale which easeth it selfe with teares and not with reuenge or anger and this is godly zeale when we cannot helpe a thing then by teares to commit it to God who alone is able to saue men This was not for priuate iniurie but because Gods law is broken This then is true zeale when we can deuoure priuate iniuries be zealous in Gods cause for fleshly men are hot in their owne causes and cold in the cause of the Lord. A man cannot thus be sorrowfull for another vnlesse he be sorrowfull for himselfe and then are we truely sorrowfull for our selues when we can mourne for others As Marie loued much and therefore wept much because much was forgiuen her And hereof it commeth that most notorious sinners being conuerted are most truely zealous haue greatest compassion ouer sinners for they haue felt Gods goodnes so greatly to them that they desire that others should be partakers thereof As Panl more zealous than the rest because more notorious than the rest of the Apostles PORTION 18. TSADDE Vers. 137. Righteous art thou O Lord and iust are thy iudgements AS in the latter end of the former Portion the Prophet shewed that his eyes gusht out with riuers of waters because of the generall backsliding and falling to iniquitie so here he sheweth that he had almost pined away and consumed to nothing to see the ripenes of iniquities in them which were his enemies And whereas this might haue beene a great temptation that notwithstanding there were made so many promises to the godly and such iudgements threatned to the wicked yet the godly sustained so hard things and the wicked were in so good a case he confirmeth his faith by staying his whole confidence on God and trusteth in God because he is righteous and acknowledgeth him to be a righteous God because euery part of his word is righteous and whatsoeuer the Lord hath said either concerning his promises to his seruants or threatnings to his enemies is most iust and true The selfe same must also stay vs when we are in the like temptations when we shall be counted as precise fooles and vnquiet spirits because we weepe and lament for the sinnes of others or when we seeing the wicked liue in such pleasures begin to maruell how it commeth to passe that the godly are so ill dealt withall and when the godly liue with teares and the vngodly passe their time in ioy Wherefore the man of God raiseth vp himselfe with this meditation howsoeuer those things seeme to be confounded cast together yet thou ô Lord art God and gouernest all thou art a righteous God and thy iudgements are righteous yea euery word of thy word ô Lord is righteous and true thy promises which in time thou shalt performe will not fall away nor thy iudgements which thou wilt one day execute shall not faile Behold how we also must strengthen our faith in the like assaults This was a notable example of faith which so yeelded to the due obedience of the word of God for our instruction when we are in such distresse our eyes must not be set on any visible or earthly things but onely on things inuisible and heauenly euen on the word of God on his promises which he wil performe on his iustice which he will execute we must I say haue our eyes lifted vp further than the scope of heauen and the circuites of the Sunne we must looke to heauen where Gods promises shall be fully performed and accomplished we must looke to hell where his iudgements shall be finished fully executed For though both Gods promises may on earth be performed and his vengeance may here be executed yet all his promises are not shewed to any nor many of them shewed to all but there may be some wanting of them and the wicked may haue a great torment of minde and hell of conscience and yet all haue them not neither haue any all because many are glorious in their life and pompous in their death What then shall we say to this but with the
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
in prayer Wherefore God often denyeth vs our requests because we vse not to pursue and prosecute them with seruent prayer For if we haue prayed twice or thrice for one thing and yet are not heard but receiue as it were the repulse wee straitway surcease and leaue off our prayers contrarie to the practise of this man of God who would not suffer any repulse but still continued his prayer both morning and euening So that wee are to know that if we will obtaine mercie God will sometime deferre his graunt to trie vs whether wee aske carefully or no whether wee truly and reuerently esteeme of the thing prayed for whether wee belieue throughly his mercies and promises and whether wee will as thankefully vse it when we haue it as we did carefully pray for it before we had it The Lord cannot away with our cold asking and when we giue but one sigh and there comes sometime one teare which is as the teare of an harlot he seeth that we feele not our wants throughly wee esteeme not of his mercies reuerently wee make not our request earnestly and therefore he sendeth vs often as emptie away as we came Wee must then giue the Lord no leisure to be free but prosecute our prayers with importunitie as did the Widow mentioned in the Gospell But we must remember in our often prayer to vse the wisedome of the spirit which was the second thing obserued in diligent prayer For some vse prayer often who wanting heauenly discretion turne it to their owne discommoditie For some haue peruerted most wickedly these places before alleaged through too strict a consideration of the assiduitie of praier and thought that they might giue ouer all their callings in an actiue and cruil life and wholy and continually bestow all time on prayer But this was too preposterous a diligence which that wee may auoyd it shall be true wisdome so to deuide the times and seasons as we may impart those times on prayer which most may make for Gods glorie and which best make for our calling And for those places of our Sauiour Christ and the Apostle wherein wee are commaunded to pray continually the meaning is that we should alwayes be ready and affected to pray in prosperitie and aduersitie and at all seasons fit for prayer that is when the Lord doth call vs to it and our estate doth require it This doctrine is easie to be heard but hard to be practised Well then this is true wisdom to choose the Sabbath wholy to be spent in the word and prayer from morning to night and so to deuide the seasons in the other dayes of the weeke as with Dauid and Daniel we may pray at morning noontide and euening and that therewith we haue a speciall care to bestow the rest of our time in walking in our calling For as there is a time of hearing so there is a time of putting that in vse which we haue heard as there is a Sabbath for Gods owne worship so there is sixe dayes for vs to labour in and as there is a time of praying so there is also a time of practising Neither would the Lord haue vs alwayes reading hearing or praying but after we haue read heard and prayed to shew forth the friâ—â— of them in our conuersation to his glorie And as heretikes in the primitiue Church and since that time Monkes and Friers haue laboured to teach a continuall praying so euen at this day Sathan bewitched the hearts of many with that perswasion wherefore wee must knowe that the Lord will haue obedience rather than sacrifice and mercie more than burnt offerings For why doe we heare but to learne obedience and why doe wee pray but to put our prayer in practise or why haue we knowledge but to vse it to Gods glorie Neither doth that saying of our Sauiour Christ to Martha vithstand this doctrine although many heretikes haue both obiected and peruerted this place to make it serue their purpose who falsely alleage the place saying Mary hath chosen the better part whereas the true wordes are Mary hath chosen the good part in which place Martha was not reproued in that shee was a good huswife or for that she entertained Christ but for ouermuch labouring in her huswiferie and entertainement at such time as she should haue been better occupied Neither was Mary commended for that she did nothing but heare and pray but for her wisedome in hearing Christ carefully at that time when he preached and in that she knew that Christ did lesse care and would be better satisfied though her pâ—ouâ—sion was more slender than that to more solemne preparation they should neglect the doctrine which was the fooâ—e of their soules Otherwise it must be supposed that Mary was as carefull an huswife as Martha for els vndoubtedly our Sauiour Christ would not haue so commended her for wisely discerning the times especially seeing the holy Scriptures count them worse than infidels which will not prouide for their families But this doctrine is sweet to them that maintaine it that thereby they might auoide all laborious callings and al crosses which commonly accompanie the same â—or it is the subtill policie of Sathan when hee cannot get vs to neglect prayer to endeuour to bring vs preposterously to vse and frequent prayer by causing vs to lay aside our callings which according to Gods holy ordinance we had professed wherefore let vs labour in this wisedom of the spirit wholy to take vp the Sabbath to the Lord and so dâ—uâ—â—e our other times as we may still perseuere in our callings which if we doe we shal haue better motions and not incurre so dangerous opinions as we should doe if we gaue our selues to continuall reading and praying But shall we speake of this doctrine in this our age which rather needeth a spurre than a bridle wherein many pray but obtaine not because they are not diligent many heare but are fruitlesse because they vse no diligence For besides that they want this wisedome of the Sabbath that that is appointed for the growing of their soules is spent in worldly cares These kinde of men haue their soules very barren who neither vse the Sabbath nor redeeme other times of their callings to bestowe any thing in hearing or praying or if happily they doe heare they rather make it a matter to â—arpe at than to be instructed by it These men as they will heare no true things so they will heare false and though they will marke no good things yet they will marke ill things not that there is any thing false or ill in the word but in that as to an humble spirited man the Lord maketh the word the sauour of life vnto life so vnto them that are ill minded the Lord maketh it the sauour of death vnto death and giueth them ouer in the pride of their hearts vnto Sathan that hee may delude them by deceiueable colours For
latter dayes of sinne and iniquitie wherein heresies haue so corrupted doctrine and vngodlines hath so stained our liues if we had not this constant rule of Gods word among vs Oh what a treasure is it whereby we may see heresie and auoide it whereby we may see truth and follow it Which rule of equitie seeing willingly the wicked depart from they are worthily plunged and plagued in their owne sinnes Vers. 156. Great are thy tender mercies O Lord quicken me according to thy iudgements THat is True it is I am a sinner O Lord but yet I am not a desperate sinner as mine enemies are but such a one as on whom thou wilt shew thy mercies therefore I hope that thou wilt helpe If thou shouldest simply deale with me according to my deseruings I should be condemned for who can stand in thy sight iustified but I compare not my selfe with thee but with them who are become mine aduersaries According to thy iudgements Such is thy fatherly mercy which forgiueth my sinnes and heareth my prayers that thou wilt not reward me according to mine iniquities but wilt fauourably looke vpon me according to the multitude of thy mercies Vers. 157. My persecutors and mine oppressors are many yet doe I not swarne from thy testimonies THis sentence is the same in effect with diuers other in diuers portions of this Psalm As The proude haue had me exceedingly in derision the proude haue digged pits for me the wicked haue laid a snare for me and such like Now in that he saith my oppressors are many he sheweth that he had not to doe with one man or two but with many It is a matter as wee haue shewed before to be godly among the godly but he is a diuel that is euil among Angels and therefore was he worthily cast downe into hell and he is a sinner that will sinne among Saints and therefore iustly was Adam throwne out of Paradise If we liue among the godly what praise is it to be godly nay what an horrible thing were it not to be godly If the Church discipline were truly executed it were a small commendation to do well and to abstaine from sinne yet now in this want it is praise-worthie to abstaine from sinne for feare of God But it may be we taste not of such troubles as the Prophet tasted of because we liue not so carefull of godlinesse as he did which if in truth we did we should haue troubles as he had Well we are in this world as sheepe among wolues to trie vs whether we will be corrupted with the euil examples of this world or whether we will swarue from the Lord our God whilest he proueth vs. Their carnall reasoning commeth to nothing which say the world is set on euill the world was neuer so wicked charitie was neuer so colde a man cannot now professe without taunts scoffes and troubles For we see here that the Prophet in his time had many and great persecutors whom notwithstanding so manifold corruptions could nothing mooue Wherefore we must learne although sometime we are slaundered though sometime we are euill spoken of taunted and troubled our estate is not worse than our forefathers hath bene and the beloued Saints of God haue had before vs. So long as we are well entreated of God and man we will keepe the lawe but when we suffer reproaches taunts iniuries losse or discredit we then run either to euill meanes or to reuengement or to dispaire Where many iniuries haue bene offered many haue bene rendred againe if they haue not requited iniury for iniury with reuenge they haue vsed some ill means to escape out of their trouble if they haue not vsed ill meanes yet they haue secretly begun to mistrust God his promises and prouidence and haue gone to wisards and witches if they could doe nothing in malice they would doe something in policie if they could preuaile with neither they would fall to dispaire But the Prophet of God vseth here no vnlawfull meanes he goeth not in his affliction to Sorcerers hee recompenceth not ill for ill hee did not dispaire in God his promises he did not thinke with himselfe that the Lord would defend his enemies cause and forsake him but hoped still in God his good and appointed time to receiue helpe wherein the man of God is set before vs for our imitation in that neither his faith could bee shaken nor his obedience slaked nor daunted And surely this is Sathans last refuge and most daungerous assault to perswade vs in affliction that therefore the Lord doth plunge vs in miserie because he hath no loue towards vs. But the man of God opposing his faith to all such temptations saith I know O Lord by the records of thy law that thou hast laide vp helpe for mee and that thou art my defender How sweete and comfortable this is they which are humbled and well exercised by temptations know What greater assault vsed the diuell to our Sauiour Christ than this what saith he doest thou thinke if thou werst Gods childe thou shouldest want bread it is not like if thou werst the sonne of God that hee would or could suffer thee to be without food Like are his temptations to vs art thou thinkest thou the childe of God then thou shouldest be helped then thou shouldest not lie in this case This was his last dart which he threw at Christ on the crosse if thou art the childe of God then we doubt there is nothing but thou canst helpe thy selfe Well we see here that the man of God neither mistrusteth Gods promises nor forsaketh his law Neither surely is our faith sound vntill we can beleeue in miserie neither is our obedience pure vnlesse we continue euen when we are oppressed not of a few but of many For then we may perswade our selues to haue true faith when it is wrought in prosperitie and tried in aduersitie and being voide of all helpe of men wee still hope for helpe of God that we may say I will not be afraid often thousands of the people that should beset me round about Psalm 4. 6. Though I walke through the vallie of the shadow of death I will feare no euill for thou art with me thy rod and thy staffe doe comfort me Psalm 23. 4. I am perswaded that neither life nor death nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other thing shall be able to separate vs from this loue of God which is in Christ Iesus our Lord. Verse 158. I saw the transgressors and was greiued because they kept not thy word THis also in substance we had before where the Prophet saith Mine eyes gush out with riuers of water because they kept not thy law my zeale hath euen consumed me because mine enemies haue forgotten thy word The Prophets words in a word haue this meaning Lord as for mine owne things or priuate iniuries I am cōtent to put
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
haue no good desire or inclination to heare vnlesse GOD by his spirit doe worke it in vs and bore through our eares Secondly there is noted this that wee should heare though it be plaine for vs to doe wee must striue and struggle with our selues that wee may heare when the Lord doth neuer so little stâ—â—â— vs vp therevnto Vers. 21. Let them not depart from thine eyes but keepe them in the middest of thine heart IN these words is a third charge giuen vnto vs and that is this that wee should make a profitable vse for our selues in the reading of the word and in beholding of the creatures for both these wayes we may winne great and good strength to ouercome our corruption and both these exercises are in the word commended vnto vs. The fourth and last precept is contained in the latter end of the verse in these words Keepe them in the middest of thine heart In this precept is prescribed the manner of the vsing and doing of the former duties for all of them must be done with the heart wee must giue attendance to the word not onely with the stilnes and quietnes of the outward members but wee must also be attentiue with our hearts we must heare the word read preached and conferred of not with our outward eares alone but also with our very hearts Wee are not to rest in the simple reading of the word or the bare beholding of the creatures but wee must labour for a fourth thing wee must looke that our hearts be present when wee either reade the word or behold the creatures And yet there is a further thing to bee here obserued for by this commandement we are charged to lay vp in our hearts all the profit which we learne by these meanes It is not sufficient to vse them it is not enough to feele some present vse and profit by them but wee must lay vp in our hearts whatsoeuer gaine wee get that wee may be stored and prepared for the time to come This must be done by prayer and meditations for if wee pray feruently before after and in the vsing of these meanes and if after we haue vsed them we do diligently meditate vpon them both that we may be confirmed in each dutie and also that wee way applie them to our own particular priuate vse then vndoubtedly God will giue a blessing to his meanes rightly vsed and will write the fruite of them in our hearts yea the Lord will giue a further blessing vnto them life vnto vs and health vnto our flesh as it followeth in the 22. verse which before hath beene expounded These verses are very notable and worthie of all remembrance for they commend vnto vs all the meanes whereby Gods word is made effectuall vnto vs as hearing reading preaching praying conferring meditating and such like godly and heauenly exercises In other places of the scripture sometime one sometime another is mentioned But here all are expressely named and this no doubt was done by the great wisedome of God the holy Ghost which by this hath met with the corruption of our owne nature For this corruption much preuaileth and beareth great sway in vs that wee vsing some one meanes diligently doe neglect all the rest Some men doe so rest in their priuate reading that they neglect hearing praying other holesome meanes some do so highly esteeme hearing that they will neuer reade to confirme the thing that they haue heard nor vse any other meanes And so of the rest for there are men of all sorts But the holy Ghost commendeth all vnto vs and chargeth vs with all and that so straightly that we cannot with hope looke for any blessing from God vnlesse wee bee carefull and diligent in all It is the dutie then of euery man to be seriously exercised and occupied in all thos exercises that God may blesse al or if not that sometime one sometime another according to his good pleasure may profit vs. These 9. verses because they giue vs in charge to vse with diligence the hearing and other exercises of the word must bee referred vnto the second commaundement Vers. 23. Keepe thy heart with all diligence for thereout proceede the actions of life IN this verse hee doth call vs from all kinde of inward euill which secretly lieth lurking in our heart for as much as that in very deede is the wel-spring of all wickednesse and because Salomon doth here note the heart as that which is the cause of al sinful actions so that although we should neuer see any man doe euill and although wee should not at any time be tempted to doe euill by any yet our owne hearts would corrupt vs and cause vs to sin We do hereby see that the doctrine both of the Papists and of the Familie of loue is most vntrue for they do teach that a maÌ„ is not naturally inclined vnto euil that his nature is not wholy corrupted with sinne but that hee is corrupted and infected either by the allurement or example and temptation of others True it is that the occasion of euill may be offered by some other man but Salomon doth here teach vs that the cause of our euill is in our selues and for this cause he commaundeth vs aboue all things to bee watchfull ouer our hearts for from them doe proceede the actions of life or of death Now the causes why wee are charged to keepe such straite watch ouer our hearts are in number two The first is because the heart doth carrie with it euery way all our senses so that as the Heathen said It is not the eye that seeth but the heart it is not the hand that toucheth but the heart and so the other senses So from hence it commeth that there be oftentimes great sounds and much noyse yet because our eares doe attend vpon our hearts which are earnestly occupied about some other matter wee heare not the sounds we doe not listen vnto the noyse From hence it commeth that we see not goodly sights and shewes when they bee sometimes offered vnto our eyes because our eyes are set vpon that thing about thwich the heart is occupied Yea from hence it commeth that we sometimes stumble in the plaine ground and our feete doe faile vs euen in â—â—â—â— places because our feete are carried with our heart which is earnestly occupied on some other matter Therefore although we ought to keepe with great care our eyes our handâ— our eares and other parts of our body yet doth it most stand vs in hand to keepe all watch and ward ouer our hearts seeing they rule all the rest The second cause why we should watch ouer our hearts is because it maketh or marreth all our actions for if our heart bee pure then all our actions bee pure and accepted of through Christ though some want bee in them and contrariwise if our hearts bee not sound but corrupted and vnpure the things that in their
who so seeth not great corruptions in his heart hee seeth nothing Yet the children of God may say that their hearts are pure by Christ which by Faith purifieth them and hath wrought the death of sinne in them though some corruption remaine in their hearts This doctrine hath two speciall vses First to humble vs secondly to comfort vs. We haue good cause to bee huÌ„bled seeing that it teacheth vs that the very cause of all our sins is in our selues cannot be laide vpon any other It is our owne corruption which causeth vs to sinne whilest it giueth place to the suggestions of Sathan to the policies of peruerse men and to the temptation of our owne flesh If this corruption were not in vs no temptation should preuaile against vs if this corruption were not rooted in our hearts we should ouercome euill through goodnes Christ was free from all sinnes and voide of all corruption therfore sathan by teÌ„ptations could not preuaile against him no sathan could not preuaile against our first father vntil his hart through vnbeliefe was corrupted but we through our corruption doe yeeld vnto our temptations and therefore we are the cause of our owne sinnes That saying therefore is altogether vnsauourie which theeues and others haue often in their mouthes when they say woe be to such a man or to such a woman that euer I knew them for if I had neuer fallen into their companie I had neuer come to this stay and wofull state For albeit euill company might be a great occasion of their fall and though such men and women did sinne greatly in tempting them to sinne yet their owne corruption caused them to be ouercome by euill companie and therfore the cause of their sinne resteth vpon themselues Secondly this doctrine doth greatly comfort vs seeing â—t giueth assurance of victorie against all temptations if wee be renued in our inward man if our hart be purified by Faith and if we labour against them by flying vnto Christ. And this shall seeme comfortable indeed if we consider that euery man hath some corruption either more or lesse in his heart according to the measure of his regeneration And againe if wee consider that the diuell as a deadly enemie goeth about to ouerthrowe him and to subuert his Faith by meanes of that corruption These things if we thinke of it wil be very comfortable to know that we shall perseuer and continue not able finally to be ouercome of any temptation it will be very comfortable to know that the diuell for all his furie is like vnto that souldier which launced the impostume of his enemy and preserued his life when hee purposed nothingelse but to haue slaine him Ioseph was regenerate and when the temptations of his Miâ—â—risse came into his eare hee did fight against them fledde vnto Christ and had a good issue of his temptations Dauid contrariwise though in part regenerate and truely renued yet when the like temptation was offered he yeelded and was ouercome because he looked not vnto his heart distrusted not his owne weakenes set not the Lorde for the time before his eyes fled not vnto Christ nor fought not couragiously himselfe against it therefore in what measure we be regenerate in what measure we vnto our regeneration doe adde the feare of God for the purging of our hearts and a distrust of our weakenes to driue vs vnto Christ in that measure shall we withstand all temptations and â—s we faile in all these or in some one of these so doe we yeeld vnto temptations and so are we buffeâ—ed by Sathan If we be pure in heart and stand stedfast the diuel the world wicked men our owne corruptions and all may tempt vs yet they shall not hurt vs. They may let vs see some corruption that is in vs some sinne whereof wee haue not throughly repented of or something that is not right within vs yet if wee yeeld not vnto them they shall doe vs good and not euill they shall driue vs to CHRIST before whom wee must lay open our wounds that hee of his goodnesse may binde them vp This doctrine then as wee see doth teach vs reuerent and Christian humilitie withall it doth â—â—nister most worthie matter of singular comfort Now that wee be not deceiuâ—d herein it is requisite that wee make some triall of our hearts whereby we may be truly humbled if we finde them corrupted or we may be comforted if through the blood of Christ wee doe feele our sinnes washed away Our hearts are tryed two wayes either by afflictions and temptations or else by the motions and affections thereof For if there be any corruption in our hearts it will appeare by one of these Sure it is that as a man doth shew himselfe in troubles and temptations such a one he is indeed if troubles doe not ouerturne him if feare cause him not to fall away if temptations cannot moue him to forsake the truth or to deny his profession then verily he hath a good argument that his heart is vpright he hath great cause of comfort and reioycing But contrariwise if for feare his heart faint if for troubles he turne away if in temptation he forget his triall and betray the truth his heart is not vpright with God he is in the gall of bitternes he ought in his heart to be greatly humbled Before this time of triall come hee may thinke well of himselfe he may perswade his heart that there is great godlines in him but if he examine not himselfe if he do not streightly looke vnto his heart his vertue will proue vanitie and such godlinesse will worke his griefe There be many men which now in this time of the Gospell doe account themselues verie religious and they will beare a countenance with the best and will outwardly appeare very forward but because they resting in their profession doe not examine their heart their hope faileth them and they fall away For when the state of the Common-wealth shall be changed when religion shall be altered when the truth shall be persecuted when the Lord shall take from them the light of his word and shall suffer Sathan to tempt them with heresie then their corruption will ouercome them and cause them to beleeue lyes Likewise men that haue beene brought vp by godly parents and men that haue the companie of good men may seeme to be sure setled in sound religion but whilest they rest in these outward meanes and labour not after some inward truth their hearts doe deceiue them and in time they shew themselues to be but hollow hearted hypocrites for when the benefit of good companie is taken from them and when they light vpon wicked companie their former godlinesse is forgotten they will frame themselues vnto that companie Therefore if they be tempted vnto theft they will proue theeues if occasion of filthines or other vices be offered they will take the occasion and stay themselues with many
holy Ghost hath giuen sentence vpon such that if they labour not to liue godly they be but fooles yea the more knowledge they haue so much the greater fooles they be if they doe not for conscience sake practise the same We see then what we must doe if we will not be counted fooles Now all of vs be we neuer so simple witted would be loath to be counted fooles and indeede the name is most reprochfull and will grieue a man at the very heart Therefore our Sauiour Christ doth recite it among those words that kill and murther saying Whosoeuer saith vnto his brother thou foole shall be guiltie of hell fire But howsoeuer grieuous it is yet in truth we are such if hauing knowledge we doe not bring it into practise This then must be forcible to make vs to ioyne a godly life with good knowledge and good workes with a liuely faith if before the Lord wee will not be accounted fooles Vers. 9. A foole maketh a mocke of sinne but among the righteous there is fauour THe heart of man is fraught and filled with much grosse and filthie corruption but none is worse than that which is here spoken of that a man should make a light matter of sin It is strange and very monstrous that it should be so and yet by this place we see it doth often so fall out Yea in another place the holy Ghost doth testifie and we know that his testimonie is true that the foole doth make euen a sport and a pastime of sinne Our own dayes will confirme the same For come vnto an adulterer to a false witnesse bearer and to such grosse sinners tell them that God is angrie with them that he will be auenged on them as he hath been vpon others for such sinnes and what I pray you wil they do Surely he that is filthie will be more filthie and the false witnesse will mocke at iudgement And what is this but to make a mocke and a â—est at sin â—ay what is it but to make a God of sin and to serue it in steade of God and how do they grow vnto this height and excesse of sin Surely one chiefe cause is because they be not plagued like other men because the mercy of God doth hedge them in on euery side and because they passe their time in prosperity and pleasure O what a monstrous thing is this that a man should bee made worse by the goodnes of God how miserable is that man that will make the mercie of God an occasion of his owne miserie how vnthankful is he that the more benefits the Lord doth bestow vpon him the more he will heape sin vpon sinne nay how worthily is hee destroyed that will abuse the vnspeakable louing kindnes of the Lord to his owne destruction And that there should be such the Apostle Peter foretold vs In the latter times saith hee shall come mockers which shall aske for the comming of the Lord as though hee would not come at all But these abuse the goodnesse and bountie of the Lord who would that all should be brought to repentance They therfore doe treasure vp wrath for theÌ„selues against the day of wrath wherein the Sonne of GOD shall come in iudgement and fierce wrath against them that haue made a mocke of sin haue not been led to repentance through his long patience and louing kindnes Now seeing the iudgement of God will lay hold of all those that lie in sinne and seeing we can neuer comâ— out of sinne so long as we make such light account of it let vs knowe that although one sinne is lesse than another and although a sinner in thought may bee counted a little sinne in respect oâ— a sinne in outward act yet in very deede and before the Lord no sinne will bee counted little For the infinite iustice and mercie of God is violate euen by the least sinne and therefore no sinne can be counted little for euen the least sinne is sufficiently able to condemne and confound vs from the presence of God Againe if the Lord should set the least sinne vpon our consciences and suffer our consciences to checke vs for it and Sathan himselfe to burthen vs with it doubtlesse it would be so heauy and grieuous that we should not be able to abide it How then can wee make light account euen of that sinne which of all other seemeth least Moreouer the Lord will not onely condemne the wicked as for their great so for their lesser sinnes but hee will very sharpely correct yea and seuerely punish euen his dearest children for those sinnes which in our eyes do seeme most small Thus was Adam thrown out of Paradise for eating of the forbidden fruite Moses for speaking of an angrie word dyed in the wildernes and could not be suffered to come into the promised land Ezechias did but shewe his treasures to the Ambassadors of Babel and for that sinne they were all caried into Babel yea the holy temple was spoyled the holy vessels were prophaned and their glory was giuen into the enemies hand Iosiah did goe to warre against his enemy and the enemies of God and that onely to keepe them out of his own land yet because he did not aske counsell at the Lord therefore hee was slaine in the battell What sinnes are lesse than these and yet see how sharply the Lord did punish them in his owne children and can it bee then that any sinne should be counted light Besides though it were graunted that some sinne in it selfe were but little yet for this cause could it not be counted little because in time it will draw vs and driue vs into grosse offences But seeing that in truth the least sinne is too great then how much the greater must we thinke euery sinne to be considering that it commeth not alone but either presently or shortly after bringeth in great transgressions Last of al seeing that the least sinne could not be forgiuen but by the death of the Sonne of God so that he must suffer the very pangs and paines of hell for the least sinne that euer man committed seeing that euen our least transgressions caused him to be accursed and in the extremitie of griefe to crie My God my God why hast thou forsaken me Where haue we the face or how can wee finde in our hearts to make a mocke of the least sinne Well then let vs know sinne to be sinne and labour to be sorrowfull for euery sinne so that although we be not in like measure sorrowfull for all yet let vs take heede that no sinne escape vs without some true and godly sorrow then shall wee finde fauour among the righteous yea then shall we obtaine mercy from the Lord. For the lesse wee fauour sinne the neerer we be to the fauour of God and the more we hate sinne the more we shall be sure to enioy the louing kindnes of the Lord yea
both because it is thereby tried and also made more pure so is it not euil for the children of God to haue their faith tried if it be a strong faith it will beare the fire if it bee weake it will yet shine brighter if there appeare no faith but all drosse then the partie tried must more seriously seeke after Christ and the meanes of saluation that he may attaine that faith that may goe through the fire of affliction 16 It is the great goodnes of God to curbe vs by affliction not to let vs goe forward in sinne as to diminish the health of our bodies because we are carelesse of our soules and to pull away outward things that wee may learne to seeke heauenly things And contrarily it is his great punishment to leaue vs to our selues Let vs marke this that the crosses of God may be sweete vnto vs that we may the sooner profit by them For it is certaine God scoureth away the infirmities of his Saints by many afflictions yet neuer breaketh his holy couenant with them albeit they haue many tribulations which they deserue and pul vpon themselues 17 The seruice and worship of God in affliction is patience Of Gods doings wee are not to inquire a reason yet he hath reuealed to vs many causes wherfore he chasteneth his elect in this life First to declare his iustice and anger against sinne therefore the waters of strife cost Moses his life Secondly to win vs to repentance who in prosperitie are vnâ—â—med and will not heare him for vexation will teach vs vnderstanding Thirdly to know and trie vs whether we will beare his louing correction and whether we loue him so that we can endure our seruice vnto blood for his sake Gen. 22. Now I knowe thou louest me 1. Pet. 1. 7. which triall is more pretious in his sight than gold and the way to purifie gold is to make it passe through the fire Fourthly Sathan will say Doth Iob feare God for nought Therefore to triumph ouer him in our obedience the Lord doth it And saith the more it is sifted the cleaner it is the more it is cut the more it groweth the more it is troden the thicker it comes vp Fiftly to seperate vs from the wicked for which cause it is compared to a fanne and the diuell is said to winnowe vs and hee will not vse a course sieue in doing of it Lastly to conforme vs vnto Christ Rom. 8 25. that wee may haue the sympathie of his affections 2. Tim. 3. 12 all that wil liue godly must beare his crosse and in his time and measure drinke of the cup. 18 It is not to be doubted that Christ is in the kingdome of heaueÌ„ but how came he to it Luk. 24. He suffered all things so entred into glorie No man then must looke to be Diâ—es all his life time and Lazarus after death too Christ himselfe entred not on this condition the Apostles entred not on this condition for Act. 14. they knewe that through many tribulations we must enter into the kingdome of God The estate of the Church is as of a tree we see that some blossomes the cold nippeth and some the worme eateth and some continue fruitfull For some men are nâ—pped by reproaches others eaten away by corrupt example and some continue fruitfull If a man haue an heritage in the world either by gift or purchase if it haue a fine or seruice ioyned with it surely hee that will looke to haue the one must looke to doe the other else not Now the kingdome of God is the heritage we looke for and therefore we must haue the burtheÌ„ of it The burthen Christ himselfe suffered and we must suffer it euen the persecution both of Sâ—em Caine. The Lord hath annexed the burthen the heritage and he will not seperate them Nebuchadnezzer his image Dan. 2. had an head of gold breast and armes of siluer and the neerer the feete the baser it was we must not be so we must set our selues against all troubles that if God will haue vs to go â—â— to heauen in a chariot of fire we may not refuse it CHAP. VI. Of Anger IT is a good triall whether we be carnally angrie or no if we trie our selues whether it kindleth to good workes or no if it cause vs to pray with libertie of minde if it hindreth not our meditations if we can doe well to the party offending vs if we can deale with others without all peeuishnesse though all the world accuse vs it is a signe that our heart is not euill 2 Moses is said Numb 12. to be a meâ—ke man aboue all that were on the earth and so it appeareth by his patience in bearing the reuiling speeches of his brother and sister but Exod. 11. 8. and 32. chap. of the same booke he is said to be very angrie and in that his fierce anger causeth many to be slaine yet his anger is commended as good for that the cause thereof was good So Elihu is said to be very angrie Iob. 32. 2. not onely against the wicked but against godly men Christ also is said to be angrie Mark 6. and to call Peter Sathan Matth. 16 And Paul calleth the Galathians fooles Gal. 3. verse 1. And to the Ephes. 4 28. he forbiddeth and warneth vs onely of that anger which is of sinne or mixed with sinne Now then to discerne this euill anger note these markes following First if we be angrie in our owne cause that is for those things which might either pleasure vs or hurt vs and not for the glorie of God our anger is carnall and euill Secondly againe it is true that we shal neuer be angrie for Gods cause vntill we can leaue all care of our own causes and not become angrie for them further than they are ioyned with Gods cause Those then that in their owne cause will be as hot as may be and in Gods cause will be as colde as ice doe offend much in anger 3. Euery trifle must not moue anger but a great and waightie matter therefore we must be ready to beare with and to pardon many offences so they be not great but when they greatly concerne the glorie of God and are very waightie then are we iustly angrie 4. We may not be more angrie with the person than with the sinne for godly anger is onely moued against the sinne and nothing against the person and this may be tried two waies first if we mislike that sinne wheresoeuer we find it whether it be in our selues or in our dearest friends then is the anger good Secondly when our anger hindereth vs not from doing our duties to the person offending vs or to any other CHAP. VII Of Angels AS God and his good Angels are about vs so the diuell and euill angels and as the good Angels haue not been seene but extraordinarily so are the euill angels and he that
our guide and goe before and we must follow after Many make strange to follow his call they will not giue vp their names they wil it may be goe before him or euen by him or cheeke by cheeke but they will not follow after And wherefore Surely they will doe all with reason But Christ requireth faith and reason to Christ is a very euill seruingman A great number already taught in the word will not follow it but if any thing proceed from the forge of their own reason that they magnifie that they wil follow So Ezech. 20. certaine prophets would not follow God and his word but their own spirits and yet there is no greater ods in the world than betweene our owne reason and Gods wisedome as Esa. 55. My thoughts saith the Lord are not as your thoughts Well if wee will follow Christ wee must follow him not as a great Lord to graunt vs great leases fat farmes or high towers but as a man contemned as the reproch of the world as a man full of sorrowes Christ hath two crownes the one of thornes the other of glorie he that wil be honoured with the last must be humbled with the first CHAP. XII Of Conference and Godly wisedome in the gouernment of the tongue AS we often speake of things lawfull but yet for want of wisedome to examine the time place and persons when where and with whom we talke Sathan laboureth to make vs strict silent in our speech when often we might speake to Gods glorie to the auoyding of which temptation we must endeuour to speake when God giueth occasion and that with thankefull acknowledging of Gods spirituall grace by the motion whereof we speake as also with humble acknowledgement of our weakenes who being measured with Gods iustice we should be found to haue stained our speeches and Gods graces with great corruptions and to faile in many circumstances How be it if we do it in a single heart and euen because we loue Gods word and in zeale of Gods glorie we may boldly speake committing the successe which on vs if we obserued all circumstances did not depend to the omnipotencie of God to the blessing of Christ and to the working of the holy spirit for we being neither God nor Christ nor Angels must not thinke to preuaile of our selues by our speeches nor stay vntill we thinke our selues most fit but cōmend our hearts to the Lord who vndoubtedly spareth weakelings 2 Being Christians we must not stay our selues in our meetings for others to begin good speeches but if God giue vs any good thing in our mindes let vs with all humblenes put it forth to be examined if we feele nothing let vs complaine of our dulnesse and deadnesse euen thereby we shal giue occasion of good conference For as in silence among euil men one euill word setteth abroch many so in deadnes among good men one good word may quicken many 3 It were to be wished that godly men in their meetings would first by prayer offer vp their speeches to God to vse them aduisedly reuerently and not passing their bounds of knowledge and if they could not speake of any thing yet they should aske some thing if they could not aske yet they might speake of the communion of Saints if they could say nothing yet at the least they should complaine of the dulnes of their mind so that of their dulnes and deadnes should arise quicknesse and life of speech againe 4 We must be carefull in vsing and watchfull in restraining the tongue Dauid prayed for a watch before his tongue and for a porter at the doore of his lips he would keepe his mouth with a bridle that it should not go riot nor open oft without a cause The eie glaunceth our hands slip our foote treads awry yet if we hold our tongue qualified we shall doe the better It is a little peece of flesh small in quantitie but mightie in qualitie it is soft but slipperie it goeth lightly but falleth heauily it striketh soft but woundeth sore it goeth out quickly but burneth vehemently it pierceth deepe and therefore not healed speedily it hath libertie granted easily to goe forth but it will finde no meanes easily to returne home It is compared with perillous things to a sharpe two edged sword to a razor to sharpe arrowes to an Adders sting to the poyson of an Aspe to fierie coales and being once enflamed by Sathans bellowes to the fire of hell CHAP. XIII Of the Church THe Papist of pride the Familie of loue of hypocrisie and many of singularitie haue singled themselues from vs as Hymenaeus did But we are little discouraged and lesse follow it For if they separate themselues as stones from the building and as members from the body what hope is there of them The Papists will say we forsake them and not they vs. We forsake them in the wall they vs in the foundation For our faith was before their opinion though their persons were before ours As Noah forsooke the world as Lot forsooke Sodome as Abraham forsooke Aegypt as our Sauiour Christ forsooke the Pharisies so wee for sake them and Christ shall be the iudge who hath bene the runnagate who hath bene the Apostata 2 Behold a miracle heauen made subiect to the earth O what is man that thou art so mindfull of him not onely to giue him the rule of the earth but euen of heauen Whom the Church doth loose on earth the Lord doth loose in heauen and whome the Church hath bound on earth he also hath bound in heauen Hee doth manie things without vs yet when we haue done this he will not alter it nor doe otherwise 3 Albeit the Church be base and contemptible in the world yet hee counteth it as the apple of his eye The earth the aire and the heauens attended on it and hee hath made the Angels to serue it Hee hath committed his treasures to it And what bee his treasures Surely when Dauid commeth to value it hee saith that it is better than golde than much golde than much fine golde than all pretious stones The word of reconciliation the couenant of grace the broade seales of his kingdome Baptisme and the Lords Supper binding and loosing life and death are left and committed to the Church and her holy Ministers 4 The Church is euen the quintessence of the world such as Sathan hath sifted to the proofe it is euen washed and made cleane with the bloud and water which issued out of Christs side It seemeth hee forgot to loue himselfe that hee might loue vs yea if that one death and suffering had not beene sufficient hee would yet once more come againe for vs. 5 It is one thing to liue where meanes of pure worship are wanting another to bee where false worship is erected for the first we are not to flie the Church but by prayer and patience
knowe we shall dwell but a while Yet such bare imaginations of Death may build vp in the meane time the kingdome of pride in vs. Wherefore it shall be more auailable if with our meditation of putting off this earthly tabernacle we thinke also of putting on the heauenly Tabernacle and of putting on the royall robe of Christs righteousnes without which we shall neuer stand with comfort before the great Throne of Gods Iudgement 4 The cause why we beso loth to die is because we cannot finde in our conscience that we haue done that good thing for which we came into this life 5 If there be a desire in thee to die in respect of some iniurie shake it off it is better to be a liuing dog than a dead Lion for so long as thou liuest there is time to repent but after death there is none Therefore labour for to feele his fauour in Christ which if thou doe thou shalt neuer faile till thou come to him 6 God dealeth contrary to the course of our common Physitions which first giue one medicine and then if that will not serue a stronger but God giueth the strongest first The argument of iudgement is the last that can moue vs. That argument moueth most in Logicke which hath the best reason and most sense howsoeuer it seemeth to some yet sure I am the argument of iudgement hath the most sense or shall haue and may best serue to moue all sensual men There be three things to moue euen euil disposed men in that great iudgement shame griefe and feare Let it moue vs for shame and if this will not let vs remember the feare which then shall possesse vs if wee want this our state is lamentable for then neither Prophets nor Apostles nor the holy Ghost can tell what to say vnto vs. 7 Many are of opinion that teach without discretion that it is euill to doe any thing for feare of iudgement but all for loue and if we abstaine from any euill for feare that we are in a wrong course I haue been of this error my selfe but the holy Ghost is content to vse this as a good reason and will bee beholding to vs if wee feare to doe euill for iudgements sake Heare what Augustine saith Doe this for feare of punishment if thou caâ—st not as yet obey for the loue of iustice Bernard likens the feare of God to a needle and the loue of God to a threed first the needle entreth and then followeth the threed First feare keepeth vs from doing next loue causeth that we doe not euen then when we can doe This is tâ—â— meanes as Augustine saith A timore bonavita à bona vita bona conscientia inde nullus timor atque ita dulcescit Deus peccanti c. First we are Gods enemies then his seruants if we behaue our selues wel in his seruice we shal be made his adopted children 8 This word iudgement I would no man would let it passe without iudgement and yet there is no word read with lesse iudgement In the law the title de iudicio is best studied and it is a great title Chrysostome saith if we had that care which they haue that be arraigned before an earthly iudge we should doe well Though his iudgements be as the great deepe as the Psalmist saith yet they may be brought to foure heads and first into two the iudgement of man and the iudgement of God the iudgement of man either when another giues iudgement of vs or we giue iudgement of our selues the iudgement of God either in this life or eternall Iob chap. 29 speaketh of some yong men in his daies that feared his iudgement This feare is to be seene in heathen men as in him that ran further into the Tauerne to auoyde the sight of the Philosopher The boyes of Bethel that wanted this feare and reuerenced not Elisha the Prophet were so far gone that it was time to cut them off He cursed them and two she-beares came out of the wood and slew them But as Lucina saith of the consistorie of Christians this is a miserable Consistorie a poore iudgement euery man will pleade with the friar We are exempted Lord yet true it is they that shall iudge the world can best iudge but they shall be iudged also The second is the iudgement seate within vs which God hath made to make vs esteeme his the more It is counted an absurd thing for a man to be his owne iudge This is our owne conscience This is Gods register that registreth all things which we doe or speake and it is also our remembrancer when we are alone Blessed is the man that despiseth not this iudge no man can haue a more seuere iudge than himselfe albeit a man doe acquite himselfe the wicked is sometimes secure but neuer in safetie This is that whereby God would call vs home Euery sinner is his owne tormentor Here be surdo verbera strokes that cannot be heard and yet strokes indeed Then if there be within them such torments why are wicked men so merrie Surely I must answere them thus Peccator est sui carnifex but these are remoued from the way of sinners to the seate of scorners and then all is quiet Euery sinner is condemned in himselfe or by himselfe if he become not brutish his conscience feared and hardened And as for young mens consciences Augustine compareth them to water in a bason the water is stirred and there is no face seene but so soone as maturitie of yeares come then it will stand still and we shall see our faces and crie with Dauid and Iob Lord wipe away the sinnes of my youth The third iudgement may be compared to a quarter sessions that doth consist in depriuing of commodities the mulcte is the losse of Gods grace an vnsensible punishment but so great that if all the creatures should mourne saith Chrysostome it were not sufficient when grace is taken away from one man If we will not be moued with the losse of that which God makes account of hee will take away that which we make account of as by taking away our preferment wit c. for I account that man to haue lost his wit which is turned into a Foxe which hath nothing but craft and subtiltie Then he sendeth sicknes reproches and hearts griefe to humble vs or some singular sharp iudgement on some of very good hope and loue and taketh them out of this life to warne vs that are a great deale worse to the terrour of the wicked and that they might not see the punishments he is to bring vpon the vngodly for sin Now for as much as a man in the first iudgement is coÌ„demned in the second quited in the third repriued Therfore the Lord hath appointed a fourth iudgmeÌ„t which shall pay them home and that may be compared if I
all that now Christ is readie to come because we see small faith on the earth For if euer this was it is now wherein is not onely a defect of faith which euer was but because now men goe cleane against faith for now not onely the principles of the faith are not obserued but they are thought absurde and things cleane contrarie are prescribed Is it not monstrous that now some teach for doctrine that a man may lie and forsweare without sin or shame Seeing that sinne is now in it ripenesse which was before but in the eare could the diuell from hell broch more profound blasphemies If the regions begin to grow white and sin groweth ripe and yellow we must looke for the Angell shortly to thrust in his sickle Well whensoeuer the dave of iudgment is I feare the day of the departure of the Gospel is at hand Our securitie is such that we may rather say the Lord hath suffered vs too long then that we can accuse God for seuerenesse in striking vs too soone Be it then that as yet the day is not come wherein the world shall crackle about our eares or though we see not our Ierusalem destroyed yet we know our day of death cannot be farre off and quickely we shall come to our doome CHAP. XX. Of the shortnesse of our life and the meditation of Death how profitable IT is the vsuall manner of the Holie Ghost 1. Pet. 4. Iam. 2. Iohn 12. to perswade men to godlinesse because they haue but a quantitie of dayes This is such an ordinarie Argument that vse hath taken away the force of it yet Dauid saith that euen ordinarie things by grace moue vs and where grace workes not euen extraordinarie things moue vs not Concerning shortnes of life the heathen could say that a man is but a man of a day olde and the Philosophers teach that his life cannot be long But we will leaue all them without the Church and come to them within Dauid said it was a span long Moses and Salamon say it is a life of dayes and I will obserue withall that Moses Ioh Dauid Salomon when they describe the life of man they can find nothing to rest on as vaine enough whereunto they might compare it so base a thing is this life that it may abide any extenuation in the world In regarde whereof they haue compared it to a bubble a sleepe a vapour and they cume so farre at the length that they compared it to a thought whereof wee know there may be no fewer then a thousand in one day Esay 38 it is saide it may be spent before night And 2. Cor. 5. it is compared to a booth or a shepheards tent which we see doth last but a while In our daily and ordinary prayer Christ admonisheth vs of this point when hee teacheth vs to pray that wee may haue a portion for a day as though our life were shutte vp or may bee shutte vp in one day There are long spaces which by a speedy course are quickly ended and there be short spaces which hauing a slow moouer are long in going but if the space be short and the motion swift there is no hope of continuance and such a one is our life The Israelites went no further in thirtie yeares by their slowe motion than by a swift passage they might haue gone in eleuen dayes So that one may bee going a long iourney in a little time and a little iourney a long time Our way is short and for the manner of our motion in this short way it is compared to a Weauers shuttle and to a Poste and to a shadowe to a Poste Nay it is not of so long continuance for a Poste leaues a print of his steppes behinde him but a man doth leaue no impression he is still going the motion neuer ceaseth The swiftest thing in nature for motion may stay but mans life doth not stay For though at the praier of Ioshua the Sun stood still which is wonderful swift yet the time of mans life stood not stil but euen then a dâ—ies iourney went forward Salomon considering of mans life called it vaine and then as not thinking that a sufficient word he corrected himselfe called it Vanitie it selfe But Dauid going further Psal. 62. saith man is lighter than vanitie too If we adde this that nothing befals vs all our life long but it may befall vs any day or euery day we shall confesse this life is vaine The calculating of this time is good but the increasing of our account is the cause of all euill Matt. 25. the enuious seruant was ouertaken in his account be thought he had many daies to come which he had not before his Lord appeared The Virgins were truely foolish that dreamed of a day which was denied them Luk. 12. the rich man ouershot himselfe and was preuented contrarie to his account It is the vsuall complaint of the Prophets that men say The prophecie is deferred the plague shall not come yet and we say in our hearts the Bridegrome wil not come yet our Lord wil be long in comming the burthen of the Lord shall ouerpasse vs so forth It is good reason to remember the praier of Moses Psal. 90. 12. that we beguile not our selues in the computation who cryeth Lord teach vs to number our daies For numbring of people Dauid is an example for numbring our money our sheepe our lands and our frames euery man can be an example But to number our daies is a rare kind of numbring it is a strange Arithmetike what rearages we are fallen into with the Lord for our time not spent to his glory this is a numbring wherewith we are vnacquainted Oh that we knew what it were to account of time surely this I will say if there were many worlds in the possession of some that are departed they would giue them vs for one day or houre which we haue in such plentie and so little esteeme of Well in the numbring of our yeeres we neede take no great paine for Moses hath set it downe to be 70. yeeres If our life last but so long a little Arithmetike will cypher it out and we know it is a matter of no great arte to number our yeeres euen from our first father to this age A worldly man in this businesse would begin to adde and to multiply putting still to the times past that which is to come and withdrawing from time to come times past But we must know that all that is past is to be substracted and to be counted nothing and the daies to come are not to be added for an addition must be of a thing existent but the time to come is not But let vs make a supposition of that to be which is not that a man may write of 70 yeeres let vs I say set that downe as the grosse summe Halfe that time is
keeping it back from them that he commaunds their parents to acquaint them with that Sacrament and albeit they do not aske Deut. 6. 7. he laieth a charge on their parents to see theÌ„ instructed in his lawes 2 And whereas many hold that it is not materiall nor to be regarded what children do and that they are not to be examined nor censured by their doings though they be wantoÌ„ and childish they be confuted Pro. 20. 11. They shall be iudged by their steps As the blessing of Gods is vpon them that giue themselues to wisedome Psalm 127 128. whom Dauid compareth to a quiuer full of arrowes to oliue branches so doth he not spare those that doe euill although they be children 2. Reg. 2. 24. The boyes that scoffed Elisha were torne in peeces with two beares To this the Hebrew prouerbe may bee added in Golgotha are to be seene souls of all sizes that is death the reward of sinne commeth on the young as well as vpon the olde I saw little and great saith Iohn Apoc 20. 12. waiting for their iudgement Christ who hath said of himselfe I haue giuen you an example Iohn 13. 13. and of whom the Diuines rule is Euery action of Christ serues for our instruction hath giuen our children an example of his youth that is that at twelue yeeres he was growen as much in wisdome namely in the feare of God and in the fauour of God as in yeares He alloweth of the childrens singing Hosanna Mat. 21. 16. when the Pharisies thought it a foolish thing to regard the childrens crie He shewes that his father maketh an account of children and hath no desire that they should be lost for teaching lost must they be except they come to the Church Therefore he giueth commaundement that they bee suffered and not forbidden if they haue any desire vnto him and therefore he pronounceth a woe vpon any that when such would come to Christ doe scandalize them either by word counsell or example or any other vndue meanes keepe them from comming to him Ioh. 21. 15. Christ his charge to Peter is not to feed his sheepe onely but his lambes also and first his lambes for the increase of the whole flocke dependeth on the towardnesse of the lambes and the lambes being well fed lesse paines need to be taken with the sheepe All solemne promises we must performe as sure as we can But in our Baptisme wee made a solemne promise of learning the feare of God The aptnesse in children to vice as wee may see by their tractablenesse in any prophane or scurrile iests must make vs take aduantage and exercise this aptnesse in such things that are good for no doubt if children can say bald-head to Elisha they can say Hosanna to Christ. 3 The office of the Catechist is to make his doctrine easie to enter by giuing it an edge in perspicuitie methode c. and of the catechised often to goe ouer the same thing as a knife doth the whetstone and to repeate and iterate it till he haue made it his owne This we see in the original words specially the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 froÌ„ the which we haue our English word Echo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indeed to sound the last fillable and such sounders happily there be enough but it is to sound the whole after one and such a repetition is required of the right Catecumenoi Catechizing is thus distinguished from preaching Preaching is the dilating of one member of religion into a iust treatise Catechizing is a contracting of the whole into a summe Preaching is to all sorts catechizing to the younger and rude Preaching is not exacted to be repeated catechizing is exacted We coÌ„sider here in these three things An argument or summe the genus the deliuerie of it to children the first part of catechizing the redeliuerie of catechumenoi which is the second part of the catechisme For warrant in making summes we haue Christ who Math. 22. 37. brought all the whole lawe into two heads Ioh. 3 16. an abridgement of the Gospell is set downe Cod so loueth the world c. Eccles. 12 â—3 Salomon drawes all that that he had said in his whole booke of the Preacher to these two heads Feare God and keepe his commandements The Apostle Heb. 6. 1. reduceth al the principles of Christian religion to these two Repentance and Faith As also the learned think that this forme of teaching is meant by Paul in his patterne or forme of holesome words which he willeth Timothy to haue 2. Tim. 1. 13. as also by forme of doctrine Rom 6 17. and analogie of faith And if we demaund a reason hereof we may haue a Dependance that we may referre all our reading and learning to certaine principall heads and so inclose our studies in short epitomes So likewise say the Rabbins that it is as it were a hedge to the generall doctrine least we be euer in an endlesse maze So do the Fathers call it too Clemens calleth it Crepis a base or ground plot Athanasius Synopsis the first draught of a picture The second reason is the facilitie because we may in shorter time learne and comprehend them and such were the Sermons of the Apostles when they baptized so many hundreds in one day 4 And heere we must take with vs a double prouiso that we shall remaine before God his iudgement seate without excuse if that we seeke not the knowledge of God being brought into so short a compendium in such and so perspicuous a methode deliuered Secondly we must know that our sinnes are not to make vs carelesse or vnregarding of any more perfit instructioÌ„ seeing this catechizing was instituted but for an easie entrance only and not to perfit vs in knowledge 2. Pet. 3. 18. 1. Cor. 14. 20. Ephe. 4. 13. Heb. 5. 1â— 13. Catechizing is milke more exact knowledge is strong meate Catechizing is the foorde wherein a lambe may wade more exact knowledge is the gulfe wherein an Elephant may swimme Both these are in the Scriptures concerning which Christ hath said Search the Scriptures As for euidence in catechizing before the flood Cain and Abels sacrificing is a signe which seeing there was no word written is iudged of their father to be taught them and therefore they reason probably that say without this catechizing the word of God could not haue continued After the flood some say they had the like exercise which afterwards as the learned thinke was put in writing and called the bookes of Sybille which were nothing else but traditions i. things by word of mouth deliuered and taught In Abrahams time Gen. 18 God saith hee knoweth that Abraham will be carefull to teach his family and for that cause will vouchsafe him extraordinary fauor If it be demanded what he taught Gen. 17. 2. there is the summe of the lawe Gen. 18 18. there is also the abridgement
thunderbolts And if we consider it well if one be slauish the multitude is as a waspe the great man like a Lyon with bloodie â—eeth and therefore of greater force If we vrge the multitude a man may caution against them they are but sculles without braines authority is a great scholler if such a Rabbi be of the opinioÌ„ it is not like they should be out of the way Men commonly say that there are but the great matters of the Church and common-wealth to be cared for other matters are but rattels for children to play with But Dauid prayeth as well for the little hils as for the great mountaines and Christ saith we must be faithful in little and if we cannot better one talent the Lord should do iustice if he shuld put no moe into our haÌ„ds Elihu supposeth that in the Rabbins must needs be wisedome yet after he perceiueth that the greatest is not the wisest but the inspiratioÌ„ of the Almighty giueth wisdome Kimkie writeth that in their colledges they suffered the younger schollers to speake first to shew their opinions that they might not be oppressed with the authoritie of the elders and then afterwards the Rabbins and this order is kept in diuers Vniuersities vntill this day Many will say I had rather erre with Plato than speake truth with another a most prophane sentence And marke how these men going thus against the holy Ghost doe euen destroy Logike it selfe For what argument is this such a one saith it therefore I may doe it It is not against reason And to doe that which is nought and then to affirme it by authoritie young schollers haue learned to hisse it out and yet our Rabbins vse it themselues and cannot learne to denie it when it is vsed of others Againe in authoritie we know that it is required both that the author be not deceiued for if he be blind the blind followeth the blind also that we be sure that he will let vs know the truth But the holy Ghost saith all men are lyers therefore they will deceiue and our knowledge is in part euen in that part of our ignorance may the controuersie fall out and all our goodnesse is as a stained cloth and therefore no warrant is for vs in men but in God onely who hath all skill goodnes and therefore him we may follow not men and vnlesse Christ come down and worke among vs we may follow no mans example Cursed is the man saith the Lord Ierm 17. that maketh flesh his arme This Axiome and error was once in diuinitie The Pope cannot erre therfore the curse of God was on it we at this day denie it and say Pope Councels Church may erre This we say and hold in diuinitie but in morall matters wherein are most slippes wee haue let in the former Axiome Here Protestants will set themselues vp a Pope yea many Popes but the curse of God remaineth on it for flesh is their arme With great reason therefore the holy Ghost setteth it downe This were plaine enough if men had not a prodigious spirit of errour in them but for all this this is the fig-tree still and they that haue eaten the forbidden fruit come hither for fig-leaues Rabble such a one Looke through the bookes of the Prophets and you shall heare the people alwaies answere our fathers did it our Princes gaue vs leaue our Prophets defended it Let vs resume the argument of the Eunuch to Micheas he saith behold all speake good to the King for therein lieth the force of his argnment for it is as forcible to a carnall man to say the King would haue it so as all the Prophets to denie it Now I will shew you how a King was moued with this argument that you may see the force of it 1. Sam. 29. Dauid must be gone from Achish to morrow before day saith the King looke you be gone Why saith Dauid what haue I done thou hast done good in my sight saith the King neither haue I found any euill in thee Why then must I goe my Princes fauour thee not saith the King they thinke thou art not good Is that enough Dauid proceedeth and defendeth himselfe The King replieth thou art in my sight as an Angell of heauen but the princes of my people will haue thee gone Here the King is carried away with his Rabbins A strange thing that the King should thrust him out whom his owne heart iustified for two or three sonnes of Beliall Ioh. 7. they send to Christ two or three to entrap him in his speech they returne and say we neuer heard man speake as hee doth this was it onely that caried them Doe any of the Scribes and Pharisies or of the rulers fauour him But Ioh. 19. yee shall see the strangest thing of al they would haue Christ to be put to death wee haue a law say they by which he must dye The maior followeth for he made himselfe the sonne of God the law is Leuit. 24. So that their syllogisme might seeme very good but their minor was naught Well the law would nothing moue Pilate therefore they seeke a new argument for Pilate and that is If you let him goe Pilate you are not Caesars friend Presently against his owne conscience hee condemneth him to death Will you not doe it why Caesar will haue it so yee see then what force is in this Logicke argument and no doubt it will moue vnles wee put off both Pilates and King Achish nature 12 Euery sin hath two reasons for it an open and a secret reason the open is to blind the world withall yee shall see it in Iudas his open reason was the poore better it is the poore should bee prouided for than waste should bee made his secret argument was the bagge hee carried the bagge and paid himselfe for the carrying So that whatsoeuer they pretend the secret reason is the bagge The second argument is made out of the Smiths forge but schollers cannot answere it By Diana wee get our gold saith Demetrius and therefore great is Diana So that Diana shall be great if wee can get by het This is their secret argument profit makes it honest Thirdly we set downe with our selues euen to consume our selues so we may get And for this looke 1. Sam. 23. in Sauls oration Hearken yee sonnes of Iâ—mini can this sonne of Ishai giue you fields and vineyards and make you captaines ouer hundreds and thousands No no it is I that can doe it and will yee then follow him So that he that can preferre you or giue you a field or a vineyard either in Church or Common-wealth him yee follow So Balaac saith to Balaam Why come ye not when I sent for you am not I able to preferre you So that is alwaies their inward argument whatsoeuer is pretended outward Their fourth reason is this It is foolish to stand against him the King
vnthankfulnes by remaining still in our corruption to let him loose his labour in all his sufferings wherein as we haue no care of our saluation so we manifest an open contempt of his most pretious Passion well worthie are we to die and vnworthie are we to liue in that the choise being set before vs we chuse rather to be murdered with our sinnes than to be rescued to life by Iesus Christ. For iustly is the reward promised to such as ouercome Reuel 3. 15. 12. 22. that is to such as will not onely strangle presse out the breath of sin and close vp the eyes of it at the fall and death of it but also follow it to the graue and couer it with moules so as it neuer rise againe Not that we thinke that sinne in this life is so wholy martyred but that the life of sinne may well be weakened counting it a rebell to regeneration not a Prince ouer the spirit of sanctification And as a Serpent cut in diuers peeces hath but certaine relicks of poyson and remnants of fiercenes in the maimed members and mangled parts thereof and is not able to exercise the like violence to a man as when it was whole and perfectly membred so howsoeuer some relicks of sins remaine in our old but in our martyred Adam yet it hath no such force or fiercenes to preuaile against vs as when it was in it perfect age like rather a mightie Monarch than a poore prisoner 22 It is vsuall either in deliuering or hearing doctrine to seuer disioyne those things which in their owne nature are conioyned by the holy Ghost Thus some deale in the doctrine of faith For when it is said The iust shall liue by faith they forget the former proposition that is the iust shall liue For here are two doctrines first he that is iust must liue by faith then that he must not liue by faith except he be iust Here must be no seuering of things because they may well be coupled together CHAP. XXVIII Of Feare MAny causes we haue to feare first for want of perseuerance we should leaue our estate in so great a danger that being swept and garnished yet the diuell at his comming should be accepted and make his reenter into vs againe There is another feare the feare of offence least by our halting we should draw others after vs and so weaken their hands and their knees The third feare is of comforting our enemies and of grieuing others that haue beene our defence I meane the Angels who as they are comforted in the perseuerance of the iust so they mourne at the falles of the righteous 2 True feare hath many properties as first it breeds in vs a maruellous humilitie as wee see in Iacob who was much afraid of his brother Esau therefore comming towards him he falles down seuen times There is a feare humbling and it is the worke of God to bring vs to himselfe And surely the Lord takes great delight in it and what is the reason of it because the Sonne of God in his humilitie hath done greater things for vs than euer hee did in his glorie for being God and vouchsafing to bee humbled euen to a worme hee hath done vs more good and more glorious things than euer hee did whiles hee was among the Angels Now the world is full of such proud spirits that nothing can qualifie them A second qualitie of feare is that it is very credulous This againe wee see in Iacob for when one told him his brother came against him so well furnished he feared greatly yet disputed not long in the matter It is the glorie of our age to dispute and gaine say a man and to say surely though you be of such an opinion I am not thinke as you will I thinke thus So that our dealings are so full of doubts and so ambiguous as though there neuer had been world before vs or as though now it were high midnight in Poperie The third qualitie in feare is diligence This also we see in Iacobs example who was marueilously studious to salute his brother disposing wisely of his children and cattell in the best order he could to preuent his brothers furie 3 It is a kindly thing to feare at Gods threatnings therefore when the iudgements of God were denounced it was noted as a signe of great deadnesse of heart if the most wretched sinner were not smitten with terrour hee that was in the highest degree of reprobation as Pharaoh feared for it is the nature of an iron rod easily to breake an earthen pot But for promises to bring vs to feare it is as strange a thing as it is in nature that thin water should breake a bodie and yet some bodies there be of so weake substance that any thing wil dissolue them Such is the nature of them who seeing and finding in themselues a great vnworthinesse to inherite such gracious promises of God are euer readie to melt away and to breake in sunder as beaten with an iron rod. Wherefore if wee can thus feare in loue and loue in feare we may haue a good testimony to our owne consciences that we haue a good feare because tasting how gracious and marueilous the Lord is in all his Saints we feare least we should lose so good and so gracious a Lord. 4 It is good to be stricken with feare so that we lie not in it willingly but being humbled therewith search our owne corruption and so to bee moued to enquire further after God and his word 5 The wicked feare not before affliction commeth and then they feare too much the godly feare before it comes and then their feare ceaseth For impietie triumpheth in prosperitie and trembleth in aduersitie but pietie trembleth in prosperitie and triumpheth in aduersitie 6 If Moses and the deare seruants of God were afraid when hee did appeare in mercie to them what shall the confusion of the wicked be when hee commeth to iudgement Wee cannot be prepared to receiue God his mercie vnlesse wee be striken with a reuerent feare both because we are his creatures and also sinfull God is alwayes God and is to bee feared 7 Many men maruell how men bee so smitten with such feares and so despaire that they cannot beleeue but these neuer consider the iudgement of God in hardning them and thus by a carnall admiration are depriued of all profiting by such examples In all things we should turne our eyes from man and onely behold God and know that it is hee which maketh our enemies to loue vs our inferiours to obey vs our friends to hate vs our superiours to loth vs. If we had this in our hearts we would surely cast off the feare of man and flatterie and striue to feare God in all sinceritie and to knowe that if the feare of God preuaile with vs we shal preuaile with men and haue
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
and through him looke for the promise which belong to godlinesse euen then we may see that for weaknes of faith and coldnes in repentance and slacknes in our sanctification we doe iustly feele the want of Gods sweet promises 7 We shall not accuse God of hard dealing if we consider how many waies he blesseth vs and in how few things he humbleth vs and if we thinke how many sinnes we commit and how few he punisheth how few duties we doe and how many blessings he giueth vs. Let vs neuer maruell why we are often or much afflicted why we haue not Gods promises fulfilled vnto vs nay rather let vs for euer maruell at the goodnesse of God which so plenteously rewardeth our small obedience 8 We must not say with Peter Lord I am a sinner depart from me but Lord I am a sinner come neere to me and draw me neerer to thee They that will not draw neere to the thorne of Mercy in this life shall draw neere to the throne of Iustice in the life to come so they shall go from the East of Gods mercy to the West of his iustice And if the Lord hath sanctified your hearts ye must know that we drawe neere to God by meanes The first meanes is prayer we goe to God by prayer not by paces Prayer is a sacrifice to God a refuge to man a whip for the diuell The second meanes is hearing of his word if we will haue God heare our prayers it is meete God should claime thus much of vs that we shuld heare his word If we will say Lord heare my prayer he must say my sonne hearken to my words The Lord vttereth his affection in this O that Israel would haue heard my commandements O Ierusalem Ierusalem saith Christ how often haue I called and thou wouldest not heare let all men know that there hath been no word from our birth to our death spoken to vs but in way either to our saluation or damnation The third meane whereby we draw neere to God is by the Sacraments The word it selfe is an audible word the Sacrament is a visible word the commandement is flat 1. Cor. 11. Doe this Esay 55. Come buy and eate Matth. 11. Come ye that are heauie c. 9 Great is the wrath of the Lord if we looke to strength are we stronger than the Lord Do we thinke to shift escape his anger or that we can abide the furiousnes of his wrath That we cannot escape it it is plaine for the Lord is euery where if we run from him we run as in a circle the further we run from one side the neerer we run to another and still we are in the Lord his compasse If we run from the East he will meete vs in the West the Lord hath a chaine for vs and will hold vs in darknes so that easily we shall not be able to escape Now for making our part good with the Lord we are not as Iob saith rocks or if we were mountaines we should smoke when the Lord doth blow on vs we are but potsherds and the Lord hath a rod of yron to bruise vs and such is the power of God which we shall trie in our destruction if we will not trie it in our saluation What shall we then doe Surely hauing so mighty an aduersary it shall be good to seeke peace and reconciliation with him For as this is comfortable he shall be our Aduocate which is our Sauiour and he that is our Sauiour shall be our Iudge so this is as fearefull a thing that he shall be our accuser which is our Aduocate Yet therein is the Lord mercifull that he doth not bring vpon vs a sodaine Outlawrie but he fore-telleth vs of his suite and therefore it is good to be reconciled and for our reconcilement because the first part standeth in a confession we must acknowledge that we haue offered as much violence to the law of the Lord as we can and that so we haue forfeited all our benefits our bread our sleepe our apparell to the Lord. The confession of the whole plea is lost if we confesse not all otherwise we are in Adams case to bee condemned who would hide his fault and in the estate of the damned Matt. 25. who being accused did plead againe Lord when saw we thee or heard we thee c. There is no standing out with the Lord but seeing we haue lost all we must confesse all that for knowledge the pap is stil in our mouthes and in respect of our liues we are certainely fellonious vsurpers of his creatures and so promise that hereafter we will doe otherwise but if wee stand out I say with the Lord nothing is to bee looked for but eternal condemnation mourning and woe And as we must confesse this so must we stand against our selues and so goe vp into the chamber of our own conscience and award shame to our selues and hauing such an hote controuersie with our own soules the Lord will remit all 10 We must learne to loue the Lord for himself not for our good let vs learne not to indent with God as if he will giue vs riches or health or power then we will serue him or else not for men cannot away with this indenting with them but let vs say rather Lord take away my sinnes and as for other things Lord doe as it pleaseth thee Thus Dauid did when he was so disquieted in his kingdome by his sonne Let vs desire this heart of God for hee hath wrought euen in sinfull flesh to see life in death health in sicknes wealth in pouertie And this if wee belieue we may see the wonderfull worke of God as well as our fathers haue done 11 Many worldly wise men suspects vs of lightnes of beliefe when we can so soone credite the Word but let no man thinke wee can be too credulous herein seeing euery jote therein is as true as if it had beene from Christ his owne finger or vttered with his owne tongue Deliberation is a goodly thing to a man indeede but yet reason will let a man be credulous enough and as hasty as an horse rushing into the battell vnlesse it be in matters of religion and of conscience and then we feare that Christ would seduce vs and we deale with him his preachers as though they were dangerous fellows And therefore though Gods cōmandements be neuer so plaine yet they must goe vnder the examination of reason And because worldly men say either with Thomas Shew me by experience this or with Nicodemus Shew me that by reason and I belieue you God can haue no dealing with vs Oh is it not marueilous that the lumpe of foolishnes should call into question the Trueth of God ' which is Trueth himselfe and dares not mistrust the worde but of a friend of one that is in some authoritie though smaller credit aboue him And yet
mingled with an impure and base thing is made most corrupt as gold mingled with drosse wine mixed with water what more precious than the soule of man remaining pure what more base being corrupted with the mixture of the vilest things than it The world knoweth no good but riches which are yet not so purely good for God himselfe possesseth neither gold nor siluer and if they were things meerely good he would not want them because he hath all good that is those things which are alwaies good 11 Christ is not as a Well locked vp or drie spring head but an open and plentifull fountaine from whence runne streames on euery side to the lowest vallies euen the pleasant riuers of grace CHAP. XXXIII Of Godswrath and iustice and mercie THere are three things which doe slake our paines in this life mittigation hope and comfort but none of these can helpe in hell For the first we know the rich man could not haueâ— drop of water In this life it may fall out that a man that whippeth vs an whole day long may be weary but our tormentors in hell are spirits and therefore neuer wearie Againe if such whippers in this life should neuer waxe wearie in whipping vs yet it may bee they shall kill vs or at the least leaue vs nuâ—â— and senselesse but in hell though our bodies continually burne yet shall they neuer consume Thirdly on earth though neither tormentors waxe weary nor we tormented be coÌ„sumed yet the whippes and instruments would weare and waste and should haue some ease that way but hel fire is vnquencheable and the worme of conscience vnsatiable and therefore no hope of mitigation But what comfort is there in hell if the sight of the pleasures lost which they might haue had if the beholding of our enemies aduanced into that glory which we could not denie to them and wish for our selues if the entring into paine and shame euen before our aduersaries whom we hate and in whose sight we would bee better esteemed doe increase the paines of the sufferers then all these shew there is little comfort in hell First the damned shall be within the hearing of this which they haue lost Come yee blessed of my father and the godly shall be within the hearing of this to the damned Goe yee cursed into euerlasting fire The wicked indeede shall remember their pleasures they had on earth but to the increase of their woe for it is a double miserie to haue beene happie and now to haue lost it The old man in the comedie saith I haue a sonne nay alas I haue had a sonne The wicked I say shall wish then that they had heard the word of the Lord and that will be another discomfort Last of all they shall bee in the hand of the diuell their enemie and hee shall torment them euen in the sight of the godly whom they hated as their enemies the diuell played with them in this world but hee will not play with them in his kingdome and therefore there is no comfort The last helpe is hope and but for that they say the heart would burst and surely for any hope in hell their hearts may burst indeede Oh saith a heathen man hoping for release in time God shall also giue an ende to these euils But here is our hope of ende for the inhabitants of this place are immortal so that though they haue but one good thing which is immortalitie yet euen that is such a thing as makes their paines the greater what auaileth it to knowe these things if the Lord doth not keepe vs from them Feare them therefore before hand and ye shall escape them neglect them and ye shall fall into them No man is so deepe in hel as he that least thought of these things And if the speech of this be so vnpleasaÌ„t vnto you what think you will it bee to them that shall feele it Well though wee were not told and if I should hold my peace the fire burnes still and if yee neglect to heare of it by experience ye shall feele it 2 When we are to speake of the displeasure of the Lord we are so become humble suiters to God that he would reueale more to the hearts of men by his spirit than the mouth of man is able to deliuer For the tearmes of wrath and fire are not able to vtter the depth of the iudgements of God though for our capacitie he can vse no words more vehement to vs. For as in expressing the power of God the highest name wee can reach vnto is to call him King so to expresse his anger he often challengeth to himselfe the title of wrath whereby he sheweth to vs nothing else but that he is purposed to plaiâ— the part of an angrie one as if indeed he were angry and though it be true that we finde no such affections fal into the Lord yet because we cannot otherwise imagine how he should be reuenged on the vngodly he is content to instruct vs herein by the name of an angrie God And indeed it is the purpose of the Lord in such places to shew his iustice to meÌ„ but because to say the Lord is iust moueth too little he somtimes saith he is angry to moue vs more effectually out of this attribute of the Lord wee may make our profite First nothing in the world no kinde of word setteth out the vile nature of sin more than this doth to say our sins make the Lord angrie It carrieth some force to say that sin is the worke of the flesh to call it the worke of darknes the worke of the diuell and all these are effectuall but none of them is able to come into the balance of comparison with this one that it moueth the Lord to wrath because though it be not possible that God should be angrie yet if it were possible that any thing should doe it it is sinne Secondly I would haue no man henceforth perswade himselfe that God will be a proctour of his sin or that he will giue him pillowes to ease bolsters to hold out or curtaines to couer his sin for sinnes moue the Lord to wrath He could not leaue sin vnpunished in Dauid his chosen nay he would not spare his whole Church the people of Israel from punishment and therefore hee will not beare with one particular member Leaue men and come to Christ who though he had comitted no sin yet because he tooke vpon him our sinne how was he punished though he liued in al obedience first in heauen then in earth yet when he came to death how bitter was that cup of wrath to him If God then did not beare with sinne in his Sonne being but imputed vnto him he will not bee a bearer of vs in sinne hauing to the full committed it but we may well make our accomptes come sinne come wrath Thirdly if the Lord be angrie with our inuentions which do not
Esay 55. your waies are not as my waies and because there be wrong waies Ierem 18. Let euery man turne from his owne waies these euill thoughts 1. Pet. 2. 11. are said to be the diuels Souldiers and to warre against the soule they follow their captaine and we follow them and then you may easily know whither we goe Ierem. 17. There is a wickednes said to be in the heart of man and that not easie to be espied but it is a subtile wickednes and the subtiltie thereof is vnsearchable This is euery man before he be regenerate Isaiah saith The hart of man to God is as the clay to the Potter Indeed saith he it is clay to God but waxe to the Diuell that is to say it must haue much tempering and great adoe to bring it to God but in Sathans shoppe very pliable to any worke he shall put it to Although we neuer saw any euill example nor were tempted at all outwardly yet our owne hearts would teach vs wickednesse It is mine owne heart that is the cause of sinne in me and it is follie to say woe to that man but for him I had neuer fallen thus and therefore if the issue of mine owne corruption be stayed and stanched in me it is God that restraineth mine owne heart or else I should runne into all wickednesse whatsoeuer the gallowes punish This must bring a man out of loue with himselfe By this we see how wicked speeches those be let him doe what he will and I will doe what I list but there is no mention of Gods will Basill when he had perswaded himselfe that if he could be in the wildernesse he should be happie and serue God more deuoutly being out of the companie of men when he came thither he said I haue forsaken all things but I retaine mine olde heart still If this euill were not all euill temptations could not preuaile against him For Adam was not ouertaken with the temptation vntill he was corrupted in his heart Therefore it is saide Ierem. 4. wash thine heart This filthinesse of the heart was so great Gen 6. that it was faine to be washed away with that great deluge and now water will not serue it must haue fire to purge it Prouerbs 4. watch and ward ouer thine heart keepe it with a great many of lockes Our heart is a wandering thing it is like the mill that is euer grinding still setting vs a worke with more commaundements than euer God gaue vs. If we follow Gods way there is some end but if we follow our owne way there is an endlesse maze Ierem. 4. the heart must be circumcised It is a little member it will not serue a kyte for a meale and yet all the world will not serue it there is so much superfluous matter in it it had neede be circumcifed Cast downe thine heart saith Esay It must be plucked downe and kept in some worke A good way the way of the heart is not but how it lieth it is to be considered The first entrance is the thought either by occasion or by his owne motion The Scripture deuideth them into two sorts iniected and ascending both naught Iniected be those which the diuell casteth in as he did into the heart of Iudas ascending be such as rise out of the heart which doe breath out Of these our Sauiour Christ speaketh to his Disciples why do thoughts arise in your hearts The second thing that makes thee walke easie is when we are well affected to it and will entertaine it and stay to talke with it Then there is a lingring delay to stay in it and a mans conscience telleth him it is euil and he leaueth it and commeth straight to it againe Further when a man conceiueth a pleasure in these imaginations so that the very sent of them delighteth him for they carrie the smell of them in themselues and euen as the rauens will not goe farre from the dead carcasse though a man be with it they will be sure to be within sent of it After comes a desire of taking fruit of it by wishing I would I might as also a consent of the will and that is with God a full action as Christ saith to Iudas what thou dost doe quickely when as yet as he did act nothing outwardly Next followeth the endeuour and deuising by al meanes possible to bring it to passe as Iezabel did to bring Naboth to his death Thē ensueth the act it selfe that is the sinne of the hands or of the feete then perhaps we do it twice often Then commeth a benummed conscience he forgets to be sorrowfull for it it prickes him not Lastly followeth I will stand to it then men will call light darknesse and darkenesse light We may adde boasting in sinne say what you can they will not doe it they will doe it to spite you This is the chaire of the wicked at their iournies ende and because they should not be without a cushion if you will haue any thing else the next is damnation Peter saith Their damnation is nigh This is the measure of the age of Sathan this is the ladder or these be the steps to hell yet God doth not marke euery declining of man but as the Apostle saith he ouerlooketh them they are but in the regenerate to humble them and to make them confesse the grace of God Touching these thoughts let these be two rules what we shame to speake let vs be ashamed to thinke he that seeth our thoughts knoweth what we are I remember in the new Historie of Scotland there is mention made of a controuersie betweene Scotland and Ireland for a certaine Isle betweene them both After much adoe they put it to the determinatiō of a wise Frenchman whose iudgement was that they should put a snake in it and if it liued the ground should belong to Scotland I speake it in this respect that if these poisoned venimous thoughts doe liue in our hearts it is a signe our heart belongeth to that countrie which they appertaine to If they die presently in our hearts it is well It behooueth vs to haue a present striuing against them and if they yet remaine an indignation a feare and a crying to God to tell him that we are troubled with them Here we must outreach and vnteach a foolish speech that is common amongst vs. Thought is free No thy cogitations by iust title be the seruants of the Lord. Bernard saith Iustly doth he challenge my hart which gaue his owne heart to be pearced for me Therefore we must vse them wisely we must walke no longer after our owne hearts but we must striue and that before reason be corrupted for then it is hard to restraine There must be a washing of the heart This is the burthen of the Lord as the Israelites were wont to say when they went to Ieremiahs
slender thing of hearing is the way to saluation But yet a degree further Naaman refusing the commandement of the Prophet concerning the washing himselfe in a riuer which was not at home in his owne countrey his seruant saith vnto him Father if hee had commanded thee a greater thing wouldest thou not haue done it and why then is it much to wash in this riuer So may wee say of the word If wee will not doe so much as heare the word which is so easie a matter to doe what would wee haue done if we should haue climbed vp to heauen to haue fetched it from thence or digged to the hels to fetch it thence or crossed the seas to haue had it thence But the Lord saith the Apostle Rom. 10. hath dealt more mercifully for vs and prouided better for our ease we neede not take such paines as to goe vp to heauen or downe to hell for the word but it is brought euen to vs and preached familiarly and therefore in respect of the right that the Lord hath vnto vs in respect of the best employing of our senses in respect of the dignitie of the word and in regard of our easinesse in hearing wee must needes heare the word Another argument is this because when I called vpon and stretched mine arme daily to you saith the Lord by his Prophet and ye would not heare me crie as long as ye can cry I will not heare you But if wee doe heare the Lord he will heare vs and communicate vnto vs the graces of his holy spirit and whatsoeuer is needfull for our saluation If then the matter stand so vpon our obedience to the Lord that we shall reape so great a benefit because he requires but euen by the law of nature to doe to him as we would haue him deale with vs it is good equitie that if we will not heare the Lord when he speakes speake wee neuer so loud or long we should not be heard of him The last reason is this when Mary was occupied in hearing our Sauiour Christ and Martha was busied in ministring things about her house Christ saith flatly Mary hath chosen the good part and why It shal not be taken away from her Marthas part in death shall be taken away and come to nought and so may we safely say of all our things concerning our trades in this life they must cease and when death comes they shall haue an end but Maries part shall not bee so that is whatsoeuer faith loue or obedience wee haue attained by the word preached it shall abide by vs with peace of conscience in this life and afterward it will accompanie vs euen to the kingdome of heauen But Martha was Martha for Christ we are Marthas for Martha wee are all for the world but this shall be taken from vs Euery man may therfore safely reckon thus with himselfe Surely all my paine my profits my trade and all will end in death this is not the good part therefore I will heare the word and this shal neuer be taken from me So that as in the former we are made partakers of the omnipotencie of God if wee heare his word so here we see we shall communicate in the eternitie of God if we choose Maries part but if we prefer the other we must goe but our part must tarrie after vs and be taken from vs. Good cause then haue wee to heare the word but who is he that thinkes himselfe happy to haue the word or thinkes not himselfe more happie to get a good bargaine who being in a iourney or sicke in his body thinketh it a speciall crosse and findes in himselfe a griefe that he could not come to the congregation of the Lord 2 Many reading in the sermoÌ„s of the Prophets Apostles how they exhort to the hearing of the word marueile at it And if at this day wee be spoken so to heare wee can say Why we sit here for no other end we came hiâ—her for that purpose our feete made hast to heare and therefore it seemeth to be a vaine speech Wherefore we must vnderstand that this word heare hath a further meaning than so Ezechiel chap. 3. saith Lâ—t him that hath eares to heare heare so that there are two kindes of hearing else this had beene a friuolous speech We must know therefore that Iob. 42 there are two hearings There is an hearing of the eare and there is an hearing of the heart there is a speaking to the eare and there is a speaking to the heart â—oâ— saide hee heard the Lord but with his eares with his gristles only and afterward he heard the Lord better and that was with the hearing of the heart We must learne then to draw vp our hearts vp to our eares that so one sound may pearce both at once But to heare with the heart there are foure things to bee performed the first is set downe Eccles. 4 17. Looke to thy feete when thou goest into the house of the Lord. And 2. Chron. 34. because men did not prepare their hearts in their houses at home or by the way abroad all was in vaine they lost their successe in heauenly things The first thing then is preparation And comming to the Church euery man is to deale thus with himselfe I shall now goe where I may sit among reprobates least therefore I should set on more on the bill and beadroule of my sinnes I will prepare my selfe and pray in serious manner and earnestly for the grace of God to teach me The second thing is that we must heare the word as good Catholikes that is we must not heare the word by parcels and by clauses as we list and giue our eare vntill it come to our speciall sinne and sit quietly till our bodie be touched but we must heare vniuersally as well the things that mislike vs as the things that please vs. Wee must be affected to heare the word as the people were to heare the Lord in the mountaine who saide Speake the Lord what he will wee will heare him This is a good kinde of hearing and it pleased the Lord so well that hee said Oh that this heart were alwaies in this people c. Wee will commend any that will please our humours and preach such things as follow our appetite As if oppression be spoken against and we be oppressed of some this common place is very plausible to vs because it is against one that hath iniured vs. Or else wee come to the word as Herod came Let Iohn speake as much as he will I will heare him but if he come to this that I may not haue my brothers wife I will not heare him But if he come to teach the Lord to speake to teach him wisedome and prescribe him to say this and not to meddle with that wee shall neuer heare fruitfully A third thing is continuall hearing the word is a rare thing therefore we
which is within but as good merchants keeping somewhat rather in the store-house of our hearts than as bankerupts which spend all at once or make a shew of all in our shop 3 In Pharaoh ye shall finde these speciall notes of Hypocrisie Take this death from me oneâ—y this once So many being in distresse haue more prayèd for the release of paine than for the forgiuenes of sinnes which cause the paine And therefore such being released are nothing the better as may often be obserued Contrariwise if we be grieued more for sin than for the punishment and can well beare the punishment so that the sinne were taken away then it is a certaine signe that we shall liue vprightly if the cup of affliction be taken from vs and assuredly it shall be taken away or else recompenced with some spirituall grace 4 The drunken peace of hypocrites must not be â—oupled with oyle but pierced with the two-edged sword of Gods word to the discouering of the secret corruption of the heart 5 It is the temptation of the godly to feare whatsoeuer they doe they doe it in hypocrisie but they are to know for their comfort that therefore they be not hypocrites because they see their hypocrisie which kinde of hypocrisie in them is not the grosse deceiuing which is in the wicked but that secret corruption of nature which mixeth it selfe in the best actions of the godly Neither is it possible to leaue this sinne wholy as long as we liue but to see it and mislike it is all that is required and can be performed of vs. The godly doe not desire to seeme to doe any thing better than indeed they doe it neither doe they desire to seeme to doe that which they doe not And whensoeuer they doe espie any weakenes in themselues they mourne for it And this desire of a perfect sinceritie and mislike of priuie hypocrisie is vnto them a sure zeale of their saluation and sanctification in Christ. 6 When men suffer themselues to be deceiued it is to be feared they will be hardened Let vs remember that Gods grace assisting sinne may easily be conquered of vs when it is young but we may easily be ouercome of it when it is old 7 It is easie to fall into hardnesse of heart by continuance in euill customes without remorse we see then it is a good thing to be moued betimes and often to be moued for it is a precious thing to haue a melting heart as contrarie a dangerous thing to haue a hard heart not yeelding to trueth Let vs not harden our hearts least the Lord also come to harden vs Heb. 3. For many not altogether abstaine at the first yet yeelding to sinne become obstinate altogether at the last Admonition is a meanes to keepe vs from it We should then be readie to giue eare to good counsell and admonition and be willing also to admonish others It is in vaine to controll the outward senses without the rebuking of the heart 8 Exod. 10. 1. the Lord saith of Pharaoh I haue hardened his heart because Pharaoh had a long time hardened his owne heart as is recorded in the former chapters therfore here the Lord is said to harden it that is wholy to giue him ouer to the diuell So man is said to harden his heart when he will not heare Gods word the diuell when he gouerneth vs and the Lord when he leaueth vs in Sathans handling Man then is guiltie of this sinne and the Lord doth iustly harden for the punishment of former sinnes The Lord is said to harden as he is said to leade into temptation and that is when he withdraweth his spirit from vs and leaueth vs to our selues and then we stay not long till we be hardened Pharaoh had many plagues yet this is the greatest for if his heart had not been hard these would haue had an end but this hardnes made the other but tasâ—s of hel because we do lesse feare this great plague than many other We ought to correct this in our selues for the childreÌ„ of God must feare this more than any other plague For if we doe but feare worldly punishments so doe the wicked but if we doe feare hardnesse of heart and other spirituall punishments then we may be sure Gods spirit hath wrought that feare If we couet worldly things this doe the Heathen Matth. 6 but if we desire the light of Gods countenance Psalme 119. and 4. and 67. this doe Gods deare children Wherefore as we labour for these things which our nature desires feare the coÌ„trarie so let vs labour for the light of Gods spirit and feare least it be quenched in vs or else decayed as when we feare pouertie we labour to be rich and when we feare sicknesse we labour to preuent it so let vs labour for our soules so long as we feele a taste in Gods word feare his iudgements and be comforted in his mercy if we labour to encrease the graces receiued the Lord no doubt will worke with vs but if this be not in vs it is to be feared least the Lord will harden 9 All men are naturally euill so that if the Lord giue not light and softnesse of heart we may all be iustly hardened this is as iust as other iudgements of God are When any thing is spoken in the Word which toucheth another that man will greedily snatch Againe if there be any thing that may cherish them in their sinnes that they note but that which concerneth their amendment they vtterly forget And this sheweth that we are the cause of our owne hardening for when the Lord cannot preuaile with his word then will he leaue men to themselues and then they stay not till they come to hardnesse We must not stay till the Lord strike vs with punishments for if we be hardened we shall not perceiue it and therefore the case is so much the more dangerous but so soone as we feele any coldnesse or dulnesse of spirit then let vs feare and stirre vp our selues that we may continually gaine some knowledge and feeling and thus may we prouide against hardnesse of heart 10 First the hypocrite desireth rather to seeme than to be it is said such crie Lord Lord they are most glorious Secondly he is more busie about the outward worke than about the spirituall and acceptable maner of performing the same Mat. 23. 27. Thirdly he worketh his saluation securely and coldly not with feare and trembling as Phil. 2. 12. not striuing with his rebellious lusts nor longing after the gifts of regeneration nor forgetting that which is behinde endeuouring himselfe forward Philip. 3. 13. Fourthly he hath no resolute purpose to endure but is wauering and vnconstant in all his wayes not cleauing to the Lord with purpose of heart Act. 11. 23. Fiftly hee is more carefull to stop the grosse sinnes than to damme vp the fountaine
and can discourse and talke well of things but yet for that the heart is not truely touched they are as vaine in sinne and as much subiect to pinching sorrowes for sinne as any other Great cause then the fountaines bee staied and the principall parts plastered for if there bee a worlde of sinne in the tongue as Saint Iames saith then there be a great many worlds of wickednes in the hearâ—â—â— there be a beame to be sound in the eye of one hypocrite as Christ admonisheth then there is a whole staâ—ke in the heart CHAP. XXXIX Of Heresie and many corrupt kindes of knowledge and how the diuell pesterâ—th the Church with euill teachers WE must humble our selues to see Heretikes doe more for vaineglorie and for their sâ—ct than wee will doe â—or Gods glorie and for his truth 2 The neerer heresie commeth in likenes to the trueth the more dangerous it is 3 It is a dangerous thing to haue a proudâ— spirit with a vaine minde for theâ—e sinnes leade men to heresie 4 The â—â—ueâ— seemeth to be very strong for as the wise conclude if they that are couragious were also politike or tâ—ey that haue wisedome had also courage none could stand with them Wherefore these are dismembred in men but in the diuell they â—unâ—â—e both together for he is both couragious as a Lion and subâ—ill as a Serpent This is he that foyled all men from the first Adam to the last man in whose hand all the â—athers were no stronger than vanitie and in this age hee hath made the high pinacles of veâ—â—â—e the Iowe shrubs of the earth Besides this combination of strength and wisedome beside this proofe of his courage in all ages Christ himselfe who is his enemie saith â—e is strong Luk. 22. 20. Nay I will adde more Christ that ouercame him pronounceth â—â—m to be a shâ—â—â—d enemy If he hath â—een strong hee is more strong both because the world waxeth shorter and wee grow securer In these latter daies the more the dâ—uâ—â— rageth the more his strength increaseth for anger is the wheâ—â—â—one of strength the elder the world waxeth the more the diuel rageth For as he plaieth with meÌ„ so he practiseth with the world he laâ—eth his sorest siege in his last assault when death beginneth to moderate â—im And no maruell for if he take a foyle or suffer the repulse in our life time he may recouer with ease and come againe with some hope but because in death either now or neuer he must bestir himselfe he followeth with all force Secondly he rageth the more for our security or little accounting of temptation and not serious bâ—thinking of the matter makes him the stronger so as oâ—â— negligence doth inarme his diligence He is strong enough without aâ—â—our yâ—t â—o be sure he will put on armour too Goliah was strong and yet he goâ— armour which sheweth great diligence we are weake and â—eede armour yet seeke it not which sheweth extreame negligence Thus diligent is the diuel Sow no tares nor cockle and yet in the fallow it wil grow fast enough but he cannot conteÌ„t himselfe with that growth but hee wil sow also yea and plough too because he looketh for a plentiful haruest This is his good husâ—aÌ„dry though his crop would be good of it selfe yet he will sow No maruel then though Peter coÌ„tenteth not himselfe to call him a Lion but a ramping Lion and Iohn termeth him not only a Serpent but an old Serpent hauing by experience gotten a perfect habite and Paul ascâ—ibeth to him not onely darts but fiery darts The armour of this enemy is partly the reuelations of flesh and blood partly the corrupt example of the world The diuell hath a motion in vs and straightway it seemeth a reuelation to flesh and blood Doe euill saith the diuell doe so saith the flesh and strikâ—s the matter deeper doe so as Preachers doe it saith the world and this pierceth to the bone If we could wring out these two pieces of armour wee were strong Now the diuell as a Prince Iohn 13. 14. possesseth not alwaies in his owne person but by lieutenants and embassadours who take vp the title of his soule to his interest This deputie or vicegerent is sinne which taketh vs vp as tenants for the diuell and this deputie is accompanied with foure Tetrarches The first is ignorance wher with when hee had taken possession of our fathers they might keepe good houses well enough and haue many gifts indeede for hee knew that for all that they were neuer the neerer to saluation Secondly if the diuell sees knowledge must needes come in and ignorance must needs go out he sendeth out Errour which must make men if they wil needs be knowing either Trinitaries or Arriaâ—s or Anabaptists or such like who may liue well indeed and make a great shewe of godlinesse but all for his greater aduanâ—age to winne the more soules Thirdly Worldlinesse succeedeth who dares play his part euen vppon them that haue pure knowledge whom neyther Ignorance nor Errour could preuaile against but if these preuaile not then comes Hypocrisie and hee will sift vs and search vs to the quick If an Angell from Heauen should withstand vs to the face wee dare boldly pronounce that ignorant erroneous and worldly men such as will take order for God when their barnes are full and all Hypocrites haue surely vncleane spirits breathing in them Ephes. 3 2. 3. 5 There are many kindes of knowledge The common course of the worlde is set down Micah 6 26 Ombries statutes are sought for knowledge of Law-points Christ Matt. 16. complaineth of another kinde of knowledge Yee see in the Euening the skie is red c. but knowe yee the face of the Heauens and are yet ignorant of the knowledge which bringeth euerlasting life A third kinde of knowledge there is spoken of Amoâ— 8. 5. and Prouerhs 20. where a kinde of people had a grace in making of the Ephah small and the Shekle great Wee haue learned a trimme part of knowledge to trippe men in buying and selling Another knowledge there is Ecclesiasticus 30 24. when people keepe much adâ—e about keeping of bullockes and that so farre as they first preferre them but God and his kingdome are sought for afterward Indeed these things are lawfull for him that hath first affected his own soule to seeke the kingdome of God but to make the knowledge of God come after is preposterous There is another knowledge and that is of the law of God which men make so smal account of that the Lord complaineth by his Prophet how hee hath taken paines to write the mysteries of the law and men think it a strange thing the knowledge of God his word is hard to them Well we must enter one way or other and therefore it shall be profitable to search and suruey the wayes One way is
to fall vpon them 7 Where a people hartily desire by prayer the ministerie of Gods word the Lord will send them faithfull ones and will multiplie his graces in them but because people are so full of carnall securitie the Lord sends them such as either for abilitie cannot or for affection will not deliuer the word of God vnto them 8 The Ministers of God are more discouraged by the disobedience of their owne people than by the maliciousnesse of their enemies be they neuer so mighty But let Gods ministers know that they must euer haue some to refuse theÌ„ but let euery child of God take heed that he offend not his godly Minister and if he hath offended let him with submission seeke to please him for as Paul saith If I be sory who can make me glad but those by whom I haue been made forte And let the Minister of the Lord remember that the fruits of his labours amongst the people be as it were the life and crowne of his ministerie so Paul teacheth also in his owne example I doe liue if Christ doe liue in you 9 The Israelites murmured against the Lord though they seemed to repine but against Moses and Aaron Christ saith He that heareth you heareth me c. So loÌ„g as the Ministers of God trust not in themselues nor doe any thing of themselues but that wherunto they are called and ordained if they be resisted the Lord in them is resisted and if we refuse such wee refuse the Lord 2. Sam. 12. But when they be not ordained of God nor bring not the word of God with them then the curse cause lesse shall not fall But if we be assured of their calling or perswaded of their doctrine or if doubting and searching by the Scriptures we finde it true then if we obey not the Lord is highly dishonoured 10 It is necessarie that the Minister of God doe very sharply rebuke the people for their sinnes and that he lay before them Gods grieuous iudgements against sinners for so the Apostle commandeth Rebuke them sharply that they may be sound in the faith And again it is needfull for the people that they haue their coÌ„sciences touched and their hearts made knowne vnto them that so they may come out of their sinnes and preuent the heauie iudgement of God 11 The Israelites were sometime at their wits end and therefore could not pray so that they had a singular blessing to haue Moses to pray for them So had Lot when Abraham prayed for him So had the Israelites when Samuel Phineas and Elias were ready to pray for them This must teach vs to set much by Gods seruaÌ„ts among vs which pray for vs and not to haue them in small account Eccl. saith The godly in prosperitie is not regarded but in aduersitie they are sought vnto And indeed they are our chiefest helpe as is said of Elias that he was the chariots horses of Israel this is not onely profitable for whole countries but for euery particular man that when he caÌ„not pray but hath as it were his heart tongue fast looked vp yet then Gods seruants doe pray for them that after they may pray themselues Wherefore let vs euer be readie to pray for others though they be wicked and haue done no dutie to vs yet it is Gods grace that we stand that we might reach a haÌ„d to them and though they haue reiected vs and deale euill with vs yet let vs doe our dutie vnto them as Moses did for this people though they were ready to stone him and so did Samuel pray for the people which had reiected him so that nothing must cause vs to leaue our duties to them but euer labour to haue our harts vpright with God whereof this is a good note if we can pray for others though they haue wronged vs. And that we may do this we must set the glory of God before our eyes which will teach vs not only to loue do good vnto them which loue vs for so do the harlots but euen to help them that hate vs. Therefore when the Lord will haue a punishment brought vpon vs then will hee take the godly froÌ„ vs as he tooke Lot from Sodom And therefore in such cases we haue to feare dangers 12 With what prouision the mightie of the world build their castles and with what consultations the Kings of the Nations proclaime warres with the same prouision with the same consultation and with no lesse should we take the calling of the Ministerie vpon vs which is a masonrie and a warfare both at one time as master Beza well noteth Ephes. 6. 2. continually like the builders vnder Nehemiah holding the trowell in one hand and the sword in the other The ground-worke hereof flesh and blood hath taught vs and set it downe for a corner stone in all serious consultations that whatsoeuer is must be set downe once for all euen for all the life long neuer to be called backe againe That same had need be well breathed vpon and be long in setting downe And this is not onely heathen wisedome but Salomons wisdome a man filled with vnderstanding euen one of his Aphorisms Prou. 25. Prepare thy worke without and make readie all things in the fielde But behold a greater then Salomon Luc. 14. before whom all heathens wisedome all mans wisedome is foolishnes yea brutishnes euen Christ Iesus the only wise God who not in generalitie but in this particular case of the ministerie streightly chargeth and commaundeth vs that not the best of vs all be so hardie as to lift vp an Axe or to stretch a line ouer his building before we haue been at Ephrata and in the woods to see that our prouision be great enough before wee haue set downe and as it were kept straight Audite with our selues and cast all our Reckonings ouer againe and bee sure wee haue sufficient to lay the last stone as wee lay the first If we doe not thus charges will arise more then wee thinke and we shall not be able to holde out to the ende And if wee be not why then all that behold vs all the world all the Angels in heauen CHRIST himselfe shall laugh vs to scorne Christ himselfe shall haue vs in derision this fellow must needes be building c. Oh it goeth sore when CHRIST whose Face was wrinckled with weeping and the shadow of death was on his Eyes for our sinnes when that Christ who in the dayes of his flesh offered supplications with strong crying and teares Heb. 5 When that Christ who in the bitternes of his soule lifted vp his voyce ouer Ierusalem and cried Oh if thou haâ—st but knowne at the least in this day what belonged vnto thy peace and so was saine to lift vp the rest of the Sentence with teares as it was and as not being able to speake on for weeping the teares comming downe so fast
some one sinne The Angels that conceiued but an opinion of pride as some write though they were almost as Gods were for it cast downe to hell Man with whom the Lord was conuersant with whom he talked and walked to whom hee gaue the Lordship and soueraigntie ouer all earthly creatures and with whom hee was familiar for eating of the forbidden fruite was cast out of Eden Moses and Aaron the mirrors and miracles of the world falling into Gods displeasure were denied to enter into the promised Canaan Dauid who was honoured with the title of being a man after Gods owne heart falling into sinne fell out of God his fauour But that which is aboue all and ought to moue any man Christ himselfe the glorie and image of his father could not escape the most bitter cup which he drunke of though he begged it three times at the hands of his Father because he became sinne for vs. And yet sinful men bold sinners and presumptuous sinners perswade themselues that they shall escape the hand of God But to leaue them and come to the other I marueile what they can challenge by workes seeing whatsoeuer they doe they are still debters and therefore no deseruers Let them therefore learne of their learned Doctors to know that they haue no merits but Christs mercies and let them say with the ancient Fathers This is our merite that wee haue no merit CHAP. LIII Of Prosperitie and Aduersitie and of Griefe and of the temptations incident to it GOd by the multitude of his benefits warneth vs and prepareth vs for some troubles and temptations to come for surely he putteth not on the armour but hee will also prouide for vs the battell 2 Now it is no great thing to fauour the Gospell because it is in fauour but to embrace it in trouble is of true loue which wee may trie if being in prosperitie wee can feele the miserie of others for if we can reioyce in the prosperitie of the Church though we be in miserie if we can be moued and grieued with the miserie of the Church though wee be in prosperitie this sheweth that our hearts are vpright and that true zeale remaineth in them 3 In prosperitie if we vse our goods to our owne ease and waxe carelesse that is vnbeleefe but if we giue God glorie and waxe more carefull this is an argument of true faith Let vs then striue against infidelitie both in prosperitie and aduersitie and trie our faith by these meanes for if God worke in vs humilitie in the abundance of his mercy it is a signe of our faith if in wants wee be disquieted it argueth infidelitie but if wee stay our selues vpon God it is faith 4 They that continue safe in prosperitie by Gods grace shal perseuere in aduersitie but I dare not warrant them safe in prosperitie who haue beene safe in aduersitie 5 The more prosperitie encreaseth to Gods children the more they feare 6 In prosperitie it is good to vse the song of Salomon and in aduersitie the lamentations of Ieremiah 7 God suffereth euill men to prosper in this world for two causes first that euery good man hauing in him some sinnes might for his few euill things haue here a temporall punishment and euery euill man hauing some good things might be rewarded with temporall benefits Secondly God often chastiseth his and suffereth the wicked that it might be seene that good men serue not God for the things of this world as Sathan reckoned by his account with Iob as also for that the Lord maketh not his bookes cleere in this life but reserueth the full and finall account vnto the last day of iudgement wherein eueriething shall be fully recompenced whether it be good or euill 8 Wee must not marueile at wicked mens successe it is no new thing Iob saw it and Dauid especially Psal. 73. Zachar. 3. the followers of Iehosua the High Priest are monstrous persons Paul doth expound it wil calling them a gazing stock And though God say hurt not mine annointed yet are they harmed Elias for speaking against Ahab and Iohn Baptist for telling Herod his sinne If Paul speake against the Idole of Diana he is a seditious fellow It was some thing no doubt that made Moses so loath to goe to Pharaoh when God sent him To consider the troubles of the godly it were enough to make Ieremiah write new bookes of Lamentations to make Dauid sit him downe by the riuers of Babel for the tower of Babel is higher than the hill of Sion Poore little Isaac must goe to slaughter while Ismael sits at home good Iacob must bee set to keepe sheepe whiles my Lord Esau rides on hunting If you looke for Ioseph you shall finde him in prison Daniel in the Lions denne and so it is true of all for the most part yet I knowe it shall be well with them that serue God 9 If we waste our strength and spend our prayers and are not answered wee suffer then some griefe in withstanding a secret sollicitation to mistrust Griefe would faine haue ease whereof it is that it laboureth alwayes to lay it selfe open and to moue pitie it feareth nothing more then to be hidden And for this cause nature hath giuen more helps to bewray this affection then any other as heauines of the countenance hanging of the forehead mouing of the eyes sighes and groanes It teacheth eloquence and maketh vs to change our speeches and so wee learne to amplifie the causes of our woe Hereof it commeth why falling vpon the obiect of griefe we are loath to depart from speaking of it we double our speeches on that Theame We know the matter of Ezeckias griefe forced his tongue to touch it twice The tongue the tongue shall praise thee c. When Christ spake words of doctrine and exhortation to Ierusalem once to name it was enough but when hee spake in an Argument of griefe then he must needes say Ierusalem Ierusalem Doe we not see how Dauid in his heauines dwelt vpon the name of Absolon Habacuc chap. 2. hee strikes twice on one string and speakes not onely to shew his minde but to satisfie his griefe 10 This griefe in it selfe is indifferent in vs good or bad according to the cause of it If God would not haue vs grieued at all why did he not frame our hearts of brasse or why were not wee hewed out of marble Indeede to be sorrowfull where we should not or to laugh where wee should weepe this beseemes not wise men much lesse Christian men to doe Simplie to be grieued is not reproueable but to be grieued out of Time measure or place is fault worthy When the light of the world began to be darkened by Eclipse when the life of the world began to goe to the shadowe of death women somwhat well affected followed him bewailing him But Christ told them these teares wasted on him
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
in vaine And yet to cleanse hand foote eye tongue and all without is called but the cleansing of the outside of the platters But wee must not rest here We must goe yet further and be pure in heart for Blessed are the pure is heart such shall receiue the blessing We had great neede to cleanse our spirits for as they retained the image of GOD before sinne came so now being corrupted they are most corrupt For euerie thing degenerating into a contrarie Nature to that which it was is made most contrarie The honie a very sweete thing yet when it is often purified many haue a most bitter matter of it So GOD his nature is gentle and hee is long ere he be prouoked to wrath but when he is angrie who is able to abide his wrath downe goe mountains and hills and all before him so the perfectest part of man being euill is of all things most abominable to the Lord. This deceiues all men to thinke some good thing is left in them But if the tongue which speaketh out of the abundance of the heart haue but the ouerplus and superfluitie of the heart be a world of wickednes as S. Iames saith how much wickednes thinke yee is in the heart Nay the sinne of the spirit is so euill that the Lord hates the smal smoking stemes of it euen the very euaporations which ascend out of it There be some motes in it which in the darke cannot be seene as in time of superstition because of their palpable ignorance they cannot be discerned but when the Sunne beames come those little motes are espied Vntill the Sunne-beame had shined to Paule he could not see these motes but afterward he saw that Thou shalt not lust was a great thing and then seeing his motes he fell out of conceit with himselfe Our fine spirits now-adayes will admit Religion but they wil mingle it with that filthines that comes out of theÌ„selues I meane their owne wittie conceits Thus we see that a man that will grow vp to the cleere hope of a better life hee must be cleansed from all filthines of the spirite euen from his finest sinnes for otherwise they will worke him woe enough 11 Touching sanctification wee must haue our direction out of the old Testament and we must consider whether our thoughts words and works be cleansed from their outward corruptions and though we be not guilty to men notwithstanding I say our thoughts are not sure And all things are impure vnto the Lord vnles they be sequestred and made impropriate to God so that if we haue set our very thoughts apart to God then there is a holines begun and then we are meete not onely for meate but for a sanctified vse To vnderstand this the better we must know that the Iewes who referre vs by proportion of sanctification to the signes which the Lawe hath set downe say that sundrie beasts seruing for meat only were not vncleane but if they come to an holy vse they were vncleane So we though wee be not vncleane in these outward things yet that is not enough wee must be cleane also to serue the Temple holy as the Temple that is holy Now the difference of the beasts vsed in the Temple and other coÌ„mon beasts is in this the beasts vsed to a common vse were vsed in many things but those of the Temple were vsed but to one So if we be to serue for an holie vse wee must not be for when and for what we list but taken vp in thought word and deede to scrue the Lorde wee are not to bestowe our thoughts on all things but to referre them to the Lord mediately or immediately 12 Certaine it is that to the cleansing of our selues as it was in the Lawe that the goâ—â— and siluer being cleansed for the seruice of God had such a defiling by the seruice of Idols that no water could wash them cleane enough but being neuer so well purged yet they must of necessitie passe through the fire so wee say of our corrupt nature though wee cleanse it and cleanse it very oft and very much being so much corrupted both of it selfe and with the touch of outward things yet it must needes goe through fire and passe by death which must throughly purge it without which it cannot wholy be purified For before an vniuersall cleansing there must be a dissolution of nature There may be other seruices to vse in vs as there was of those beasts that were for meat but when we must come to that one and immediate seruice of God there cannot be any vntill our nature he dissolued and are passed through the furnace of death and so we shall be freed from all filthines In the meane season the crackes and breaches of our nature and the corruption crept into the bones sinewes and veines hidden in the secret parts betweene the marrow and the ioynts whither the Apostle saith the word of God doth pearce Heb. 4. 12 I meane the sinnes of naturall corruption shall not be laide to our charge and for other pollutions in our soules we are to striue against them and to growe vp in the feare of God which 2 Cor. 7. 1. is to fulfill as the Virgin Mary fulfilled the daies of her purification the daies of our sanctification The word is taken from the text of the booke of Numbers where the daies of consecrating a Nazarite must be fulfilled Hee should be many daies in cleansing himselfe which if they were not fulfilled his sanctification should not be perfect So that if the Nazarite coutinued thus vntill the end then he should be free but if euen the verie night before his time was ended he touched any vncleane thing then all that he did before was voide and hee was to begin all his dayes againe for he was impure For so long as any part of the sanctification is to be done all is vnperfect This is more cleerly set downe Numb 19 11. 12. where mention is made of purifying the third day and the seuenth day and if the man touching the dead did not fulfill euery day then though he came neere the end and fulfilled not the end he should be impure still if he purified not himself the third day he should not be cleane the seuenth day So we must not deliuer an holinesse to God for a time or in some causes or for some persons but we must throughly fulfill the dayes of our holinesse not presenting I say a maimed holines as in the Law it was not permitted for a man to offer a lame or maimed beast though it wanted but a taile which was a small thing yet for that defect the Lord refused it There are a great manie of professors which would needes be men sanctified but they are loathe to be cleansed and to fulfill the dayes of their holinesse They will goe a while a day or two dayes they will not come to the third
speech into sharpenes as Mat. 6. If light be darknes how great is that darknes If sweetnes become bitternes how great is that bitternes Euery thing when it degenerateth into his contrarie becommeth most contrary as of the sweetest wine is made the sowrest vineger and that which is coldest when it is boyled is most feruent the sea calmest when it is moued is most raging Augustine saith that his laughter is more to bee feared than his anger That which he speaketh with laughter let vs reade with weeping For God neuer vseth such speeches of derisioÌ„ but there followeth immediatly destruction Prou 1. 26 27. Psal. 2. Hee will laugh them to scorne and then will breake them in peeces And because this is the last warning before iudgement when wee finde the Lord speaking so vnto vs it is as much as if he should say Now heare the word or neuer Well these speeches are vsed to wilfull sinners as Micaiah speaketh to the King that would go to battaile whatsoeuer came of it Go to and prosper Prou 2. Because you haue not heard any word nor profited by my sermons nor by my inward checks nor come when I shewed out my benefite but refused my correction then commeth this I will laugh at your destruction Ephraim will needes follow Idols well let him saith God Iosu 4 Psal. 2. We will not be yoked and will ye not goe to the Lord in heauen will yoke you And againe such as drinke iniquitie till they haue no vse of God his gifts in them woe be to them 4 We must redeeme time euen from our ordinary callings to read the holy Scriptures 5 It is best to note the general vertue of the word and not to vse exceptions but vpon particular and constraining necessitie 6 It is the grace of God when the word of God is of such credit with vs that it humbleth vs more than all manner of corrections 7 The vsuall dealing of the Lord is that hee first sendeth his word then his wonders which if they preuaile not then doth hee fall to afflicting vs and the ending of one crosse shall be the beginning of another till he hath brought vs to him if we be his or till we bee hardened if we belong not to him 8 The word of God is the sauour of life to some and the sauour of death to others it bringeth some to repentance and others it hardeneth 9 We must esteeme highly of the Sacraments admonitions of our brethren because in contempt of these we despise Gods ordinance and they can neuer haue their fruit in vs. For whosoeuer haue felt the fruites of the spirit can tell that nothing is so comfortable to vs as that great ioy which they felt in the right vse of these holy ordinances of God And hereof commeth that continuall ioy which the children of God take and finde in reading hearing and speaking of his word prayer Sacraments Therfore let vs learne to esteeme the word of God which hath been offered so long and let not our corruption as in other things so in this lesse esteeme it because it hath been long with vs which through corruption we shall doe if God by his great grace doe not sustaine vs. 10 Our father Adam had nothing to leade him by but the great booke of the creatures which when by sinne it was blotted the Lord supplied this want by the word though not written which is cleere for that without faith it is impossible to please God but Abel by faith pleased God and that faith presupposed the word therefore they had the word for which cause some were called the sonnes of God because they were ruled by the word of God And this word is said by the Apostles and Prophets that it endereth for euer therefore our Fathers had this word though not alwayes written 11 We must learne principally those things which the spirit of God most purposeth to teach vs and be more sparing in those things which to knowe Gods spirit is the more sparing to teach vs. 12 Although the word of God is alwayes in season to be ministred yet mens hearts are not alwayes in season to receiue it 13 To one that said she had a thing told her in the spirit that should vndoubtedly come to passe he answered how it might bee of God who after some great and grieuous conflict comforteth her But euermore such workings are according to the word if they be of God And seeing such inward motions for the most part are either offered or wrought by our owne corruption or sent of the diuel as an illusion we must trie these motions by the word whether they be for spirituall or temporall things if they be of God and according to his word beleeue them for the words sake and not onely because of the reuelations if they agree not to the word how pleasant soeuer they seeme to flesh and blood listen not then to them too much and lesse beleeue them 14 The word of God is reuerenced with many titles it is the reuealed will of God the librarie of the holy Ghost the cubit of the Sanctuarie the Lanterne of Israel Psa. 119. â—09 the spirituall Manna Christ his Aphorismes the wisedome of the crosse the Lord his legacie the touchstone of error the key of the sheepfold the mystery of godlinesse the oldest way of life and truth Prou. 28 the fulnes of knowledge the Schoole-master of mankind the beacon of the soule the seede of new birth the mouth of the Lord Iehouah the two-edged sword the acts and statutes of the highest Parliament the mint of the Church the lode-starre of the faithfull pilgrim the signeâ— of God his right hand â—he Lambes book the watch-bâ—l the glasse of our life 1. Pet. 2. 2 the scepter of his kingdom the arch of the truth the breath of the holy Ghost God his Oracle the Epistle of God to the world the inestimâ—ble pearle the tenour of our freehold the couenant of promise the Court-roule of his fiâ—es and amercements the well of the water of life the Lord his treasurie the lightning and thuÌ„der of the most High WheÌ„ God speaketh any thing although it be no more than once spoken we ought to receiue it with that faith and deuotion as if it had often bin spoken Wee must thinke of the Lord his writings at the least to be as sure as the proclamations of the Medes and Persians which alter not Dan. 6. 12. Euerie iot title in the librarie of the holy Ghost is fined hath passed seuen times through the fire ere it come to our hands so it shall not neede the furnace of our vaine reason for it further triall Psal. 12. This word was giuen first by God in his owne person secondly by the ministerie of Angels thirdly by his seruants the Prophets fourthly by his owne Sonne Coloss. 2. 3. it was written 2. Pet. 1. 21. it was inspired 2. Timoth-3 â—6 it is
lust and the gamester on his pastime is not wearie in sitting vp whole nights and daies so the godly on Gods law they studie in it night and day they studie not by fits and starts as some doe but continually Dauid prooueth his loue to Gods word because he placed his whole delight and felicitie in it as appeareth by the griefe he had in the want of it 5 When many meanes are vsed men stand more excuselesse that in so often repeated and reiterated mercies and methode of teaching will neuerthelesse buy out their condemnation by a willing ignorance and will not be taught Againe we are fitter one time than another to make our profit Tell men of their sinnes to day and they may fleare at it tell them to morrow of it and the teares may trickle down their cheekes and Elihu saith God speaketh once or twice and yet man heareth not till a third time come And shall we thinke our fathers needed this rather than we Surely there cannot be a more sure token that God his spirit is our teacher than that we finde a desire still to more and often hearing and who seeth not that we are subiect to spirituall transmutations and how easily fierie inflamations raised betwixt God and vs doe die if God be silent yea but a little Therefore let vs say with the Church in the song of Salomon chap. 8. vers 13. Cause vs still to heare it Some think to stand in some sort though the Lord build thē not although as the Psalmist saith Except the Lord build all is in vaine so there is a learning of things without the Lord yet the profitable building and learning is onely of the Lord. We are therefore to be deliuered of this common errour which makes vs when we do not profit to accuse our Teachers and to carpe at his matter or to quarrell at his manner of deliuerie wherein as we do not free and excuse all Teachers as faultlesse so it is a certaine truth that teach he neuer so well soundly and orderly yet that will not serue we must haue a greater thing Christ we know made many sermons yet there were many so farre from profiting by him that all that he gained in his life and in his death were not aboue sixe score persons and therefore no marueile though at our preaching some profit not It may be some thinke that if they should heare Christ speake personally to them they should profit and be made by and by perfect good Christians but it is not so Though Dauid was taught by Nathan and Gad two excellent men yet how oft doth he pray after they had taught him that the Lord would teach him To this purpose therefore we must learne two things the Minister teacheth but the eare he that teacheth the heart his chaire and his pulpit is in heauen so that at one time we must attend as it were on two Preachers Now if we thinke all to be one labour perswading our selues that it is enough to listen to men we deceiue our selues and this deceit hath wrought that either we bring no hearts at all but onely our eares and so though the Minister haue some part yet God hath nothing to worke on or else we bring such worldly hearts that there is no roome left within to any further teaching than the eare Hitherto come then the short and the long If we will be taught of God though Christ come to teach vs in his owne person yet we must labour for a double hearing that is both of the eare and of the heart both inward and outward else it shall fall out with vs as with sundrie other things there are some fruites both of corne and plants which come vp but not of any sound seede which commeth to a blade or so but it neuer yeeldeth a ripe substance so there is a momentanie springing vp of some knowledge from some corrupt seede as of eloquence of pleasing words but these men haue nothing but as it were a wilde egge ingendred in them and the fruite of it will neuer last long be the Preacher neuer so forcible in his speech But when God teacheth Amos the heardsman from his cattell Peter taken from his nets and fishing boate doe much profit vs. Many of the Saints of God before vs to this end haue shewed how they haue beene taught Augustine after he had nine yeeres studied Diuinitie in which time no doubt he oft read ouer the Bible yet at the length was much mooued with a place in the 13. of the Romanes Put on the Lord Iesus and this was the place that after often reading he was nothing but ordinarily touched with and yet after Gods spirit laying it to his heart is was the meanes whereby he confesseth himselfe to be conuerted CHAP. IIII. Who be swine and who be dogges BY nature we are all swine and dogges for that wee folllow our owne vncleannesse but especially wee that were Gentiles for in that respect Christ calleth so the Cananitish woman making the Iewes whom hee called children in a priuiledge aboue vs but since the wall is pulled downe Beside our naturall condition we are all vessels of wrath followers of our own gorge vntill that strōg strange change be come vpō vs Esay 11. when of dogs we become lambs of vncleanenes we become cleane Howbeit the Scripture doth not so vnderstand vs to be dogges but such are meant by our Sauiour Christ to be dogges and hogges who hauing the continuall meanes either breake into the contempt of the things themselues or fall to an open despite and violence against the Ministers that bring them Whether it be then that wee turne againe to our owne righteousnes and to seeke iustification by the lawe in which respect Paul calleth them dogges and concision or whether being raised in the blood of Christ we do not onely slip but plunge our selues into the gulfe of sinne againe in this respect wee may bee called swine and dogges For we see this is the estate of the dogge that continuing and carying in himselfe the torment of his owne body and bearing the burden of paine in his bowels he for a while casteth it out and being discharged of it he after chargeth himselfe with it againe so they that carie a fire of griefe in their owne bosomes euen a confidence of their owne righteousnes if hauing for their comfort cast it off resume it are well compared to dogs Such are our papists heretikes and familists The nature of the swine is that being cleane she retireth to her filthines so they on the other side who by the water and fire of the spirit haue beene so cleansed that there hath appeared an open and a sensible change among them if after they fall greedily to their former vanitie they are as swine And so both the falling away from true religion and the reuolting to the former corruptions of life the malitious refusing or brutish persecuting of the word or Ministers
value it he saith that it is better than gold yea than much gold than much finde gold than all pretious stones Yea and that he might leaue nothing out he saith it is better than all things else Yea the Kings of the earth doe and ought to fetch the law at the hands of the Leuites although they now being corrupted seeke counsellers like vnto Achitophel Thus we see how the Lord esteemed his Church whom he maketh thus his treasurer We know that Kings make great account of those men whom they make their Lord Chancellers The second note of the dignitie of the Church is in that the Lord hath committed his broad Seales vnto them What hath the Lord seales Yea and therefore the Lord said to Ieconiah though he were the signet of his hand yet he would put him off And what seales be these Surely it is the Sacrament of Baptisme and of the Supper and these are the seales which the Lord hath giuen to his Church The third note of this dignitie of the Church is that the execution of iudgemēt is giuen vnto them and this maketh men esteemed when they are put in such high places Well then the Lord hath committed into the hands of the Ministers the execution of life of death and therefore they are said to iudge the world and if they be Iudges of the world they will not reuerse their sentence and therefore they shall surely be condemned whom the Church bindeth And though that they may not boast of their power to destroy but to edificate for al venemous beasts can they destroy c. and so can the halter yet they haue great glorie thereby for the censure of the Church as one saith was and is the day of iudgement before the great day of iudgement come So that by this we see to what dignitie the Lord hath in all points aduanced his Church 6 It is said that the Diuels dispossessed thought not so highly of themselues but they could be content and desired to be cast into a heard of swine so that this is the estate of this vile fiend that so he may be in some neither dogge nor hogge is misliked of him he refuseth not the very she but he will haue it It is farre otherwise with our Sauiour Christ he will not communicate nor haue communicated his holinesse and his sacrifice to such soules as haue not clensed themselues from the corruptiō of nature as swine or from corruption of custome as dogges hee himselfe denies his pretious things to such vile creatures Matth 7. 5. Therefore if Christ denie these things who dares graunt them For as in the beginning of his workes he separated the light from darknes and in the end shall separate the sheepe from the goates so will hee haue vs to make a separation betweene his Saints and swine and therefore he hath not onely charged his Ministers who are in office next to him to take order for the separation of the pretious from the vile but also euery particular man according to the measure of his calling But in our common course we offend as not giuing where wee should giue so by giuing where wee should not giue as by not casting where wee should cast so by not casting to them wee should cast Indeede in particular to iudge of a man to be a swine or a dogge as Paul did Hymeneus Philetus and the Copper-smith we cannot If we see euident signes of a scorner of a foole that is of one vtterly destitute of the grace of God of a reuiler of the word of one couered with the leprosie of sinne and pleasing himselfe in the wallow of his filth when hee is thus that is while he is such a one that whatsoeuer is bestowed on him is lost we must stay the casting of pearles or giuing of pretious things to such vntill the Lord by the touch of his finger hath turned him vntill I say the Lord hath taken order for a way to bee made for the applying of that which wisely is to be administred But if we neglect to giue pretious things when and where we should giue them and then after giue when where wee should not by rebuking a man in his rage wee should rather driue into a further blaspheming than take away his former sinne CHAP. XI Of Meanes ALthough God haue appointed ordinarie causes yet hee hath reserued in his owne soueraigntie and iurisdiction the staffe of them and the vertue infusion and heate of them For as the Physition prescribing a medicine made with wine it is not the bare wine that nourisheth but it is the thing steeped in the wine that worketh so although wee haue things ministred vnto vs by the best meanes vnlesse the Lord put to his staffe all is but in vaine For as wee may see some continually fedde with cordiall and nutritiue meates notwithstanding labour of a consumption so we shall see others fedde with water-gruell and yet to be very well nourished On this manner GOD can worke with meanes and this he can worke without the meanes because the Lord would shewe that he reserueth a power beyond meanes although hee established all things in a naturall course yet he brought foorth euery thing without meanes so the light was created the first day the Sunne the foorth day Men seeing their corne not to grow crie for raine but her bes and fruits grew before raine True it is that we looke for things ordinarily now by meanes but they began without meanes as God making man at first without seede now will increase them with seede his blessing being with his ordinance and not else But behold a further thing God worketh not onely by meanes and without meanes but contrarie to meanes also Christ when hee would restore sight to the blinde man doth it with that meanes which wee thinke would put out a mans eyes and blinde the sight of him that can see whereby he sheweth that euen contrary things obey him Eliah 2. King 4. to make salt waters sweete putteth salt in them such is the power of our God which bringeth light out of darknes which is the destruction of light The meanes to reape profit by the word of God are 1. reading 2. hearing 3. praying 4. conference 5. meditation 6. practising By meditation we disgest things meditation maketh vs haue vse of that we reade or heare Knowledge is gotten first by hearing else one may go mumbling a long time vnlesse he haue one to direct him and it is a prouerbe among men that the doctrine of the Maister is the learning of the scholler Secondly because it is not good to hang our knowledge on other mēs sleeues therfore we must reade Thirdly many reade bookes but they are but book-learned as we say such a man is book-learned these haue nothing else of their owne therefore is meditation necessarie it maketh learning our owne Fourthly we may be deceiued we may thinke we haue knowledge when we haue
sinned as also that hee might haue hindred this euill But the Lord was no more the cause of sinning than the soule is the cause of halting in a man For as in a lame man the soule is onely the cause of mouing and the shrinking of some veine or crookednes of the legge is the cause of vnperfect mouing likewise God is the cause of euery action in man but our owne corruption is the cause of the sinne of the action and yet for all this the Lord draweth out good euen from the vilest actions Wherfore neither doth the Lord euill himselfe nor suffereth euill to be done but as hee driueth out a more good than there is ill in the action it selfe 2 Some men leaue sinne as adultery theft or murther for open shame or for punishment but in other cases which offend God as much as negligence in their calling prophanation of the Sabbath neglect of hearing the word they make no conscience at all Therefore we must haue a labouring against all sinne Others leaue sinne but it is for age or fayling in pleasure or some such thing which hindreth them of which diuers will tell of their sinnes with such mirth and make much of them that fall into the same when as the mention of them should be odious It is not all one to leaue sinne and to repent of sinne Others haue a purpose to do good and are attentiue in hearing of the word but to winne credit by it but not to credit it whereupon it is that many doe not profit by hearing nay they doe not desire to profit nor are not sorie when they doe not profit This is plaine poperie they get the worke done they care not how Some others haue done good but their doing of good doth work in them such a pride that they take some glory of it to themselues they are made more carelesse which is abhomination before God Sinne shame and death came in together liue together and shall dye together as in Adam he was naked and had no shame so in Christ and in the godly at the last day no sin shall be in them nor shame as in the Angels now they are not CHAP. XX. Of profit and pleasure PAul diuiding the times 1. Tim. 4 and 2. Tim. 3. into the latter dayes and the last dayes telleth in the spirit of prophecie of them both that in the one there should bee much superstition which are gone and in the other into which wee are fallen and they are fallen on vs that men shall bee louers of pleasures more than of God and account gaine godlinesse so the one esteeme our life as a pastime the other thinke of it as of a market to be getting at all hands Although Marthaes part be the worse and Christ hath saide so because it shall bee taken away from her yet all choose her part and yet this otherwise hath often a great scourge of God ioyned vnto it It is the errour of the world in these dayes to thinke all is well so we get not our riches by euill meanes but I say though wee vse no euill meanes at all to get them euen in louing the bare things themselues too much wee offend For not onely things corrupt are impure but also things mingled with such things as are corrupt are made vnpure so things impure mingled with the soule corrupt it because the soule is onely for the Lord. CHAP. XXI Of Christs power THe Sonne of God taketh care of that thing which wee thinke no pitle needes to be bee taken of that is of the peace of conscience When men heare of their neighbours to come vnder this new Lord they thanke GOD they are not so and when they themselues are a little waked out of sleepe and feele their head not well but thinke the chamber goeth round about they quietly can lye downe and fall to sleepe againe Well then seeing Christ taketh care of vs wee must not feare a strong enemie because wee haue a more valiant Captaine The Diuell indeede is a Lion but so is Christ a Lion that of the tribe of Iudah there is a Lion for a Lion courage for courage The Diuell is a Serpent so Christ calleth himselfe a brasen Serpent there is a Serpent for a Serpent and wisedome for wisedome yea a Serpent of brasse to sting all the fierie Serpents of the wildernes But thou saiest Christ is called a Lambe and a worme Be not discouraged that is in respect of his Father who found him as meeke as a Lambe who might haue troden on him as on a worme but the Diuell neuer found him a Lambe but a Lion So that though before God hee was as a Lambe or a worme yet before the Diuell a Lion for a Lion a Serpent for a Serpent The weakenes of Christ is stronger than all the power of hell Iohn 18. when the Diuell seemed to be in his ruffe when hee had a proud shew he sends a great crue to take a sillie man when hee told them it was hee whom they sought this little word cast them downe a word of a man humbled and readie to be iudged by the breath of his mouth cast downe legions What shall this Christ doe now in glorie nay what shall he doe when it commeth with thousands of Angels This then is the estimation the Diuell is strong but Christ stronger the Diuell is wise but Christ is wiser CHAP. XXII Of Temptation OF all punishments this is the sorest to be suffered to walke as we list Ps 78. the people would needes haue Quailes Almightie God saith Let them haue Quailes but he destroyed them euen when the meate was in their â—â—outhes for with their morsels they swallowed wrath Oh saith the Lord that the people would walke in my way and Israel obey me but because â—hey would not God gaue them ouer to their hearts lust Rom. 1. 24. Idolâ—trie the greatest sinne that can be God punished with this whereby we see how heauie a sinne it is in God his sight how light soeuer wee make of it to be giuen ouer to our owne hearts lust In the booke of Numbers there is mention made of a place where the children of Israel were plagued called the graues of lust wherof a learned Father saith In these daies there are many graues of lust for his bodie that liues in pleasure is a graue of lust And this is that which I desire we may see that we might once haue a feeling of thornes in pleasure and that God punish vs not by suffering vs still to goe on I reade in the Scriptures of deliuering a man to Sathan and of deliuering a man to himselfe the first there may follow saluation as wee see to the man in the Epistle to the Corinthians but if wee fall into the second it is dangerous For it were better to be deliuered ouer to the diuell than to his owne lust for thither it will bring him and that so as he shall
meate which though he eate against his stomacke and presently feeleth no benefite of it yet we knowe by experience it doth him good and himselfe afterward shall receiue the same In our great feare we are lesse to be feared those are to feare which feare not Sometimes the Lord doth bring vnbeleeuers that wander from him by crooked waies vnto himselfe Reuerence those words and workes of God which you vnderstand not As the sense of an aguish man is corrupt so is the iudgement of one that is in temptation Muscul. so that things that are either seeme not to be or not such as they are The patient bearing of miserie is an acceptable sacrifice vnto God When the Goldsmith putteth a peece of gold into the fire to make better vse of it it seemeth to the vnskilfull that he vtterly marreth it so the children of God in affliction seeme to the iudgement of the naturall man vndone and brought to nothing but spirituall things are spiritually discerned As none can discerne of the Sunne but by his owne light so neither of the Spirit Hereof arise the diuers iudgements of the tempted of themselues because sometime the good spirit doth inlighten them and other times they are left in their naturall blindnes and Satan also easily deluded them Beleeue alwaies your estate to be the worke of God and varie not therein for your humiliation your consolation the glorie of God and the good of others Beware that you doe not often alter your iudgement of your estate as saying sometimes it is God his worke sometimes Melancholie sometimes your weaknes and simplicitie sometimes witcherie sometimes Satan for these diuers thoughts will much trouble you you may thinke Melancholie may bee an occasion but no cause and so of the rest Looke stedfastly to the hand of God surely resting on this that hee not onely knoweth thereof but that whatsoeuer is done directly or indirectly by meanes or immediatly al is done and gouerned by him Beware of reasoning of musing of solitarines of impatiencie of spirit of murmuring of anger enuie wishes suspitions ielousies too often eating c. or fastings much medling with wordly businesse or much idlenes lying musing in bed vaine mirth Say not you cannot be helped for that may hinder the worke of God Say not if I were in such and such a place I should be well Whereas in consideration of the falling away of many excelling you both in the ages and graces of the new birth you feare you shall not perseuere to the end your meditation and collection is good so long as it preserues you from the carelesnesse of your flesh but it is euill when it would dissolue the assurednes of your faith Indeede so long as you looke vpon your selfe you haue cause of feare because you are vnable to prolong as you are to begin new birth but if you looke to God you haue nothing but matter of faith for that whom he once loueth he loueth for euer Againe as a man swimming in deepe waters is neuer in danger of drowning so long as his head continueth aboue the waters so though you swimme in deepe feare of dangerous temptations yet you are sure and secure because Christ Iesus your head is still aboue all your troubles and therefore is able to draw you his member to the shore of saluation without all perill of perishing It is hard to take vp and beare the yoke of Christ but much harder it is to continue drawing and panting in it vnto the end This caused a godly father to pronounce that in godlines not so much the beginnings as the endings are to be looked to Iudas began gloriously but he ended shamefully Paul began ill but he ended well Then let vs say to our owne soules Good Lord what if our first loue be growne cold how fearfull is it to come a great way out of Sodome and in the end to become a pillar of salt Oh let vs neuer put our hand to the plough and looke backe keepe vs deare God from the beginning in the spirit and ending in the flesh Oh suffer vs not to be the first in outward vocation and the last in inward sanctification let vs feare hauing beene once lightned to be darkened Remember how sometime thy heart hath wrought and trauelled in prayer how the springs of your ioy haue beene in the Lord and his Christ how all thy delights haue been in his Saints how it hath beene thy glorie in singing and praising to be familiar with thy God These former fruites make me looke for after fruites A streight course of religion is somewhat an vncomfortable companion but blessed be that mortificatioÌ„ which so farre estrangeth vs from the world that it chaÌ„geth vs to the similitude of Christ to whom we must be coÌ„formed in sufferings that we may be like him in glorie Suffer not your heat to bee straight narrow and vncomfortable in heauenly things this draweth away both the breath and bud and the life of true godlinesse The Lord keepe you from euill and the Lord satisfie you with gladnesse the Lord giue you the spirit of prayer and heare your prayers the Lord bee your teacher your guide and your comfort oh pray pray pray it is the best sacrifice to God and the most comfortable duty you can doâ— I am not loth to put you in minde of these things you haue many carefull for you in other things O pardoÌ„ me if I be bold in this one thing I trust I reioyce more in the good of your soule than euer I should reioyce in the fruite of mine owne bodie it would be a thousand deaths to me as tenne thousand hels to see your soule miscaâ—ie O let me be accepted more than a ciuill friend more than a friend of the world giue me this benefit to be thought further than a friend in the flesh No griefe shame or sorrow pleaseth the Lord which goeth altogether separated from a sweete perswasion of his fauour Againe no pleasing our selues in the assurance of pardon is acceptable to God which altogether reiecteth the care of espying bewailing and auoiding of sinne Wherefore let this be the barre and bound of your affections in these cases so long as Christ goeth with you so long as the mercies of God accompanie you so long as the grace of the Spirit shineth vpon you be dealing with your sinnes and condemne them to death likewise while you are tender of conscience afraide of sinne reuerently prepared to walke holily with your God laugh at Sathans accusations despise destruction and set at nought the terrors of hell You neuer erre one way or other but by failing of one or both of these that is either in your griefes you are grieued without comfort or in your ioyes you reioyce without reuerence whereby it falles out in the end that as in vnnecessarie griefes you can finde no spirituall pleasure
euill is present with you and that when you do the euill you would not then do you not it but sinne in you when it leadeth you captiue Rom. 7. much more then whē Sathan worketh withall buffeting you assure your selfe that God hath pitie on you that the vertue of his power shal be perfect in your weaknes 2. Cor. 12. 9. If you belieue according to your faith it shall be done vnto you But you will say you cannot belieue that this vile and crooked hardnes of your heart can bee remitted and renewed and euen this was the second point which in the former part of my letter I gaue you to vnderstand was the cause of your excessiue distresse I beseech you and I charge you in the name of our Lord Iesus Christ that you will not willingly lie nor offer iniurie to God his spirit nor to your selfe who haue receiued it tell me what is the reason why you think you haue no faith Verily because you haue no feeling nor no other fruites thereof as you thinke Well first then agree with me herein as you must if you will not disagree with the truth that feeling is but an effect and a fruite of faith And therefore there may be faith without feeling as well as the cause may be without the effect and the tree without any appearance of fruite yea of sappe for a season And as a man sore wounded or diseased may for a season be depriued almost of all operations of the naturall life to the outward shew and his owne iudgement and feeling so may a spirituall man be so sore wounded by Sathan and diseased by present sight and feeling of his sinfull corruptions specially in temptation that he may thinke yea and may appeare to others that the life of the spirit is not in him Thus Peters faith did not wholy faile as you haue heard or else the prayer of our Sauiour preuailed not Thus when Dauid Psal. 51. 12. declared that his heart was vncleane and his spirit crooked or vnstable and vers 14. that he had lost the ioy of his saluation and the spirit of libertie or adoption yet vers 13. he prayeth that God would not take his holy spirit from him therefore hee was not depriued of the spirit of sanctification Here seemeth repugnance but there is none He was depriued for a season of the graces of the fanctifying spirit but none of the holy Ghost wherewith he was sanctified Which graces as God restored vnto him so I am perswaded he will vnto you yea I doubt whether you are depriued of them but onely that partly melancholy and partly Satan worketh therewith make you doe iniurie to your selfe and to the graces of the spirit in you which I beseech you take heede of But the messenger cannot stay and therefore I cannot write as I would either of this or of the remedies you should vse which hereafter I will as God shall inable me And I pray you let me vnderstand as I requested in the beginning of your estate iu particular somewhat more and that by this bearer if you can because hee is of your acquaintance and will bring it vnto me faithfully Onely I adde now vnto that I haue written of hardnes of heart at large that you must diligently obserue the word Create which Dauid vseth Psal. 51. declaring how hee had no feeling of his heart To this ioyne that which the Prophet Esay speaketh in the person of God chap. 57. 23. I create the fruite of the lips to be peace peace as well to him that is fare off as to him that is neere Therefore in faith you may as well pray with hope to obtaine as did Dauid Therefore say with him often and with God his people Esay 64 12. O Lord thou art our father we indeede are clay but thou art our maker and we are the worke of thy hand c. Know you that God can cause Wolues Lions Leopards c. dwell louingly with Lambes Calues Kine Esay 11. 6. c and that which is vnpossible vnto men is possible vnto God euen to cause a cable rope to goe through a needles eye that is to change the hard heart of the vnbeleeuing couetous wretched man much more yours Yea knowe you that all things are possible to him that beleeueth crie then I beleeue O Lord helpe my vnbeleefe And I dare promise you in the name of our Lord Iesus Christ that you shal haue your harts desire in goodnes Thus abruptly I must make an end I commend you vnto God and the word of his grace which is able to build you vp and giue you the right of inheritance among them which are sanctified And the very God of peace sanctifie you throughout that your whole spirit and soule and body may be kept blamelesse vntill the comming of our Lord Iesus Christ faithfull is he which hath called you which will doe it Amen I pray you pray for me and I trust as I haue so I shall pray for you and much more Yours in Iesus Christ to vse in any neede A LETTER CONSOLATORIE TO Mistris Mary Whitehead THe Lord Iesus Christ by whose blood you are iustified stay and strengthen you now and for euer Amen Seeing we be so miserable blessed bee God that wee bee also mortall seeing wee be subiect to sinne praised bee God that wee are also subiect to corruption It would now grieue vs to bee mortall because wee sinne and by sinne purchase miserie it is sufficient that we shall then neuer die when we shall neuer sinne and then wee shall no more taste of corruption when wee shall no more so much as feare condemnation In regard whereof good Mistris looke not so much to your griefe for the death of your sonne which you see to be the cōmon lot of al and the happie lot of the godly as vpon his freedome from misery his libertie from sinne and his holy change to eternall felicitie And albeit he was young in yeares yet was hee come to sufficient yeares to goe to God that hee that hitherto did grow in Christ should now bee gathered and reaped vp to the kingdome of Christ so that we cannot thinke him to die in his flowers whose perfection groweth to so blessed a maturitie before the Lord. If then you reioyced in him as he was the interest of the Lord you are not much to sorrow that the Lord hath his right Which if your loue to him was right you know did euer appertaine vnto him Hee must not of you his earthly parents be deemed to be lost which of his heauenly father is so surely preserued And without all question his very growing in godlines vnder so manifold afflictions in this life could not haue been so profitable to him and comfortable vnto you as the losse of a few and faint pleasures recompenced with so infinite and vnspeakable ioyes in the life to come are I hope and must be vnto you Be not then so grieued for that
seemeth you are sometimes grieued because you taried not stil at Cambridge according to mine aduise you must know I aduised it not as a thing necessarie but more conuenient as I then supposed but I aduised you to obey your father if his pleasure still continued to haue you home whereunto you yeelded I cannot see how you offend it being your fathers pleasure you should so doe And who knoweth whether being there you might not haue beene as much troubled there being no priuiledge for persons and places in such cases And who knoweth whether it bee the Lords pleasure for the example and instruction and I hope the consolation of others in the end And albeit you will now thinke that here you were neerer the moe and stronger meanes yet knowe you and bee perswaded that God can and doth in such cases worke by fewer and weaker according to his good pleasure Besides it is in our corrupt nature to make much of such as we cannot haue and not so to esteeme those which God doth offer vs as we should I beseech you therefore in the name of Iesus Christ humbly to praise God for those meanes he offereth in mercie vnto you to vse them in faith accordingly and so God shall blesse you by them And then by such conference as you may haue from hence by letters wherein if I may stand you in any stead rather for the good opinion you haue of mee than for any great matter I am able to performe I shall be readie to offer any office of loue vnto you as God shall enable mee and so farre forth as I shall bee at any time instructed in your particular estate in some letters sent from you by conuenient messengers That which I perceieue presently by M. S. Letter is that you are afflicted with the blindnesse of your minde and hardnes of your heart which cannot bee moued either with the promises of Gods mercies or feare of his iudgements nor affected with the loue and delight of the things which bee good nor with the hatred and loathing of the euill Great cause you haue of griefe I confesse but no cause of despaire dare I graunt because I am perswaded that your perswasion is somewhat false partly for want of a sound iudgement of your estate and partly for some defect of faith somewhat through your owne default First therefore knowe you for a certaintie that this is no other tentation than such as diuers of Gods children haue beene humbled with and afterward haue had a good issue out of it and if it please God to mooue you to credit me I my selfe haue knowne others as deepely this way plunged as you can be Remember therefore that God is faithfull and will not suffer you to be tempted aboue that which you shall be able to beare And yet further to confirme you herein the holie Scriptures doe record that this way God heretofore hath humbled his owne people in whose person the Prophet Esay lamentably complaineth O Lord looke downe from heauen behold from the dwelling place of thy holinesse and of the glorie Where is thy zeale and thy strength the multitude of thy mercies and of thy compassions They are restrained from mee And afterwards O Lord why hast thou made vs to erre from thy wayes and hardened our hearts from thy feare And in the next Chapter verse 6. Wee haue beene all as an vncleane thing and all our righteousnesse is as filthie clouts and we all doe fade as a leafe and our iniquities as the winde doe take vs away and there is none that calleth vpon thy name neither that stirreth vp himselfe to take hold on thee for thou hast hid thy face from vs and hast consumed vs because of our iniquities And before Wee grope for the wall like the blinde and we grope as one without eyes we roare like Beares and mourne like Doues So complaineth Ezechias in the bitternes of his soule Like a Crane or a Swallow so did I chatter I did mourne as a Doue And when Dauid crieth Create in mâ—e O God a cleane heart renue in me a right spirit Restore to me the ioy of thy saluation establish mee with thy free spirit Doth he not declare that his heart was vncleane his spirite crooked the ioy of his saluation lost and himselfe subiect to the spirit of bondage So that wanting the spirit of libertie or adoption hee could neither crie Abba Father nor haue any power against sinne Thus you see how Gods children may be blinded in minde and hardened in heart for a time so that they feele in themselues the grace of the holie Spirit to bee as it were perished and dead Further to relieue the infirmitie of your iudgement in this case because I know it may much distresse you you must vnderstand that there be two kinds of hardnes of heart the one which is not felt nor perceiued the other perceiued and felt and of the former that there be two sorts the first which is most fearfull when anie doe purposely resist the motions of Gods spirit and wilfully refuse the meanes of their saluation of which the Prophet Zacharie speaketh 7. 11. They refused to hearken and pulled away their shoulder and stopped their eares that they should not heare yea they made their hearts as an Adamant stone least they should heare the Lawe and the words which the Lord of Hostes sent in his spirit by the ministerie of the former Prophets The outragious sinne of these men the Prophet Esay expresseth in these their owne fearefull tearmes Wee haue made a couenant with Death and with Hell wee are at agreement though a scourge runne ouer and passe through it shall not come at vs for we haue made falshood our refuge and vnder vanitie are we hidden This was a fearfull estate indeed yet for all that no man can say but some of these hauing hardened their hearts might bee and were afterward conuerted The other kinde of hardnes of heart which is not felt nor perceiued or if perceiued yet not felt which albeit it is lesse fearfull yet it is daÌ„gerous enough is in such as although they wilfullie resist not Gods spirite in good meanes yet securely carelesly and willinglie they lie in sinne without any remorse of it or true taste of good things Such was Dauid his estate for the space of a yeare before Nathan the Prophet came to reprooue him and rouze him from his lulled sleepe Both these kindes I am perswaded you are free from otherwise then in temptations Sathan may somtimes moue you thereunto The other kind of hardnes of heart which is perceiued and felt is of two sorts the one in them which are desirous of meanes whereby they may be relieued although they doe finde small or no ease at all in themselues for a time Of this kinde the Prophet Esay in the name of some of Gods people complained And
for all those which receiuing the first fruites of thy holy spirit walke before thee in vprightnesse of their heart wee thy vnworthy children come vnto thee in the name of thy onely begotten sonne Iesus Christ our Lord beseeching thee to renue and encrease thy holy spirit in vs and to purifie our hearts more and more by faith that we may haue a clearer sight and a surer perswasion of thy fatherly goodnesse vnto vs and that wee may more readily performe our dutifull obedience vnto thee For wee doe acknowledge and confesse vnto thy sacred Maiestie that we haue yet neuer hitherto worthily esteemed thy mercies towards vs nor sufficiently expressed the fruites of our bounden dutie towards thee but that still we remaine ignorant and forgetfull of many good things which wee ought and might know And we confesse Lord wee are slacke vnto those things which thy holy spâ—â—t offereth to our mindes vnapt to doe them soone wearie of wel-doing and wherein we please thee something we please our selues too much Moreouer wee likewise confesse that we are ignorant of many euill things that wee haue done doe or may doe forgetfull of diuers things which sometime wee haue hadde knowledge and remorse of And now the things which come to our remembrance and are in our sight doe not appeare to be soâ—sinfull in any measure as they are and ought of vs to be regarded Yea wee are beguiled ere euer we are aware with our present corruptions and they cleane so fast vnto vs that wee can hardly leaue them but most hardly bee brought to true repentance of them We beseech therefore thy sacred Maiestie to worke in vs by thy holy spirit a wise and carefull searching out of and into our sinnes that by the lawe wee may be conuinced of them awakened by thy threatnings rebuked for them by thy iudgements executed vpon the wicked and exercised toward thy children seruants and friends that so wee may feare and tremble for them And by the serious premeditation of the vncertaine houre of a most certaine death of the day of thy generall ineuitable and dreadfull iudgement of the horrible and euerlasting paines of the wicked in the helles and their losse of the inestimable ioyes of the heauens stirre vp our dead hearts to seeke thee O Father in thy Christ and thy sonne our Lord and Sauiour in the Gospell And finally we pray that we may bee euen confounded in our selues by the fruitfull remembrance of thy blessed sufferings the most precious blood-sheading and death of our Lord Iesus Christ that so we may be humbled after that manner and measure thy children should bee beseeching thee that wee may so aforehand accuse our selues before thy blessed Maiestie that our aduersarie may haue no power hereafter to accuse vs so iudge our selues that we be not iudged by thee so with shame sorrow feare and trembling acknowledge the vilenes of our sinnes wholely before the throne of thy iustice that wee finde it to be a throne of grace and mercie vnto vs in Iesus Christ our Lord. Now O Lord the searcher of the hearts and reynes thou knowing this to be the humble and single desire of our hearts wee flye vnto thee for refuge beseeching thee by thy holy spirit to worke in vs a clearer sight of the wisedome of our Lord Iesus Christ wherby our minds may be further cleared from blindnes and we haue a clearer sight of the whole ministerie of our saluation in him and graunt vs God a fuller perswasion of the discharge of all our sinnes in his death and of the imputation of his righteousnesse vnto vs in his resurrection that the guiltinesse of our conscience may daily more and more goe away from vs and peace of the same be confirmed in vs especially in the time of our temptation and trouble the day of our death and the houâ—e of iudgement And next most mercifull Father graunt vs a more powerfull experience of his death killing sinne in vs and of his resurrection raising vs vp vnto a new life that daily we may be lesse sinful and more holy righteous and sober in this present life that so also wee may haue a more sure and stedfast hope in his redemption and may more strongly resist the vanities of this world in false pleasures profits and glories and more patiently endure all manner of miseries of the same which may befall vs vntill his glorious appearing when hee shall come to be glorious in his Saints and made maruellous in al those which beleeue in him Amen Furthermore O Lord whereas we are priuie to our selues ere it is knowne vnto others or vnto thee that thereby any sinne or sinnes more strange in vs through our corrupt nature or custome or the temptation of others or of the tempter wee beseech thee that there we may labour to finde the precious death of our Lord Iesus Christ more powerfull in subduing the same and whereas through vnabilitie of nature want of meanes or grace we are weaker in any duties of well-doing there we may striue to finde the vertue of his glorious resurrection more effectuall in raising vs vp in meanes of life so that our familiar corruptions being cured and our speciall infirmities being relieued wee may be also endued as with generall graces meete for all Christians so with such peculiar graces as may be meete for our callings and inable vs to glorifie thy holy name build vp others in well-doing and treasure vp the fruites of a good conscience for our selues at all times and especially in our neede And in this behalfe the desire of our heart is that thy holy spirit worke in vs the renouncing of our reason so farre forth as it is blinde and the crucifying of our affections so farre forth as they be corrupt that so we may offer them vp with soule and bodie in sacrifice of humiliation and that hauing receiued these graces we may also offer them vp in sacrifice of obedience vnto thy gracious Maiestie And wherein soeuer we haue doe or shall with thy graces obey thee we desire to offer vp thy graces our obedience and our selues in a sacrifice of thankesgiuing and praising of thy holy and blessed name through Iesus Christ our Lord Amen All thy waies O Lord we acknowledge to bee mercie and truth we beseech thee therfore giue vs the holy fruites of al the good meanes thou hast heretofore wrought our good by as thy holy and sweete promises preached vnto vs read of vs meditated vpon by our selues or conferred of with others the prayers thankesgiuings Psalmes Hymnes of our selues our friends and thy Church thy sacred Sacraments the ministrie of thy holy Angels the communion of thy Saints and admonition which hath beene giuen vs for our good most humbly entreating that wee may haue sanctified vnto vs the remembrance of thy former mercies bestowed vppon thy Church vpon any member therof or vpon our selues either in benefits or in crosses and albeit our nature is
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
to folfow it 586 Seeking of God 836 Sermons â—6 twice on the Sabbath 563 SeruaÌ„ts their maisters dutie 163 177 their dutie to their maisters 784 Shame and shamefastnes 851 Shepheards and heardsmen 306 Sicknes in minde how cured 5 794 all are sicke 793 their impatiencie to be borne with 7 rules for them 34 to visit the sicke 275 what they should doe in their sicknes 640 715 Signe of grace 170 how it differeth from a figure 138 Silence in meetings not good 5 not too strict 64â— Similitudes of things naturall and better knowne applied to things diuine and lesse knowne vnto vs 11 12 15 16 18 20 21 29 4â— 4â— 244 245 247 262 264 285 613 100 â—52 162 164 166 174 874 875 876 877 294 265 636 640 651 652 655 656 659 661 673 676 682 685 689 693 7â—4 710 713 717 752 722 776 785 79â— 793 802 809 813 819 822 829 Simplicitie godly 715 Sinceritie 161 209 Sinne to finde out specialll sinnes 5 and to confesse them 10â— 484 cause of it within vs 30 in what respect worldlings leaue it 616 fearefull to make a sport of it 626 secret sinnes 37 262 272 610 5â—1 secret sinnes not repented of 461 sinnes not equal 631 euery sinne hath two reasons for it 670 the death of it in the faithful 682 first motions of sinne must be crucified 467 particular sight and loathing of speciall sins 475 wisedome of Gods children to preuent sin 514 of three things which may keepe vs from it 697 two heads of many sinnes 703 ripenes in sins 712 foure companions of sin 7â—0 the cause of the losse of many blessings 786 dominion of it 527 528 presumptuous sinnes 852 to leaue sinne and to repent 85â— differ 858 to leaue it not sufficient 304 sinne of apostacie and fiue reasons to disswade therefrom 627 A maruellous great prerogatiue to be freed from the bondage of sinne 90 we must deale with our sinnes as the iudge doth with malefacters 4â—9 Singing of Psalmes with feeling 30 Sleepe triall therein 36 Slothfulnes 1 Sobrietie at all times required 769 214 Societie 14 of the wicked ought to be shuâ— ned 610 612 â—93 Gods children how sweete 458 Sophistrie of the diuell 734 Sorrow two extremities in it 16 not to delay sorrow for sin 29 worldly 265 godly sorrow 282 signes of it 284 it must be continued 286 it is the way to heauen 285 foolishly put off 95 Soule the consumption thereof 4â—7 starued 846 847 Speech good in meetings required of dutie 647 to speake pleasing things and serue the time 750 Spirit of God comes by the word 12 two workes thereof 13 singularitie of spirit 37 religion vnprofitable to those that want the spirit 241 precepts of not quenching the spirit 242 testimonie of it 875 of faith 484 of cheerefulnes 556 Spirituall man must haue an alteration 42 Superstition 35 41 it breaketh off loue in all estates 801 popish superstition described 345 Surmises euill against others 263 666 Swearing 659 790 Swine who be 455 T TO be taught of God 469 temptation 37 702 47 when and how it breeds 39 wee must not yeeld in it 865 866 how to know whether wee be tempted 816 why many are ouertaken therewith 300 how we conspire with Sathan therein 876 how God tempteth vs 813 what it may teach vs 874 resistance of it a signe of grace 874 dispute not with Sathan 874 Terrors of minde sudden 48 Thanksgiuing 812 of al sacrifices most acceptable 40 483 to God for feeding our soules 177 it was a chiefe exercise of Dauid 458 459 How a Christian may say vnto the Lord I am THINE 449 Thoughts euill resting in the minde how dangerous 267 why Gods children are often exercised therewith 27â— euill thoughts on the Sabbath depriue vs of the fruit of Gods worship 171 two kinds of thoughts 704 what Satan doth suggest into men 748 Conscience of thoughts 543 Theefe on the crosse 794 notes markes of faith in him 693 Time the â—ithe of it to Gods worship 1â—5 To redeeme it for good meditations 471 Tinder the efficacie of it in our nature 676 Trauelling on the Sabbath 167 Tree of life Adam had it for a signe 133 Troubles necessarie to feele them for foure causes 439 Two things sustaine vs in our troubles 508 Trust. 29. to trust onely in God 494 Truth how we ought to speake it 622 Truth and peace go together 728 how God punisheth such as receiue not the truth in loue 802 3. kinds of truths 818 V VAnitie both of life and religion is deceit 501 Vertue two speciall fruites of it 260 Visitation of the sicke 275 Vnbeleefe the godly often troubled with it 95. why we see it not 5â—7 how it is shewed vs. 549 Vngodlines 41 Vnmercifulnes how great a sinne 837 Vnthankfulnes 41 punished 269 cause of it 678 Vse of the creatures 41 813 Vaine-glorie 518 Why God visiteth his dearest sernants 445 Visions how farre to be beleeued 41 Vowes rash 822 what a vow is 477 two things hinder vs from holy vowes 478 to vow against drunkennes 479 Vowes in baptisme must be remeÌ„bred 477 against Whoredome Ibid. 41. Vowes in holy purposes 397 Vsurie 41 Vulgus how it may be taken 667 W WAiting on God properties thereof 17 Wanâ— to lament it in others 457 Wantonnes ends in wickednesse 727 799 468 Watchfulnes 703 527 two causes of watching ouer our hearts 616 304 Way in it three things to be considered 703 euill way two things to be considered therein 416 The way of lying what it is 411 why it is so called ibid. the good way must be chosen ibid. Wearines in good things 531 453 Warfare of a Christian. 531 29â— 298 Description of a wicked man and why he is so called 450 451 Wicked their societie to be auoided 610 how they walke in sinne and know it not 614 the diuell helpes them in meditation 463 punished 699 Wickednesse and wantonnesse 468 Wife how the husband should gouerne her 124 Will free 525 how accepted for the deede 61 Wisedome how to hold it fast 609 what it is 625 99 how the faithfull are wise 124 461 our owne wisedome to be suspected 57 Difference betweene true and false wisedome 414 415 Wits the diuell chuseth the best for his seruice 62 Witchcraft 468 aduertisement against it 42 how cured 822 consulting with witches is to aske counsell of the diuell 578 581 Wonders to beware of 822 Word of God 649 549 preparation to heare it 42 true arguments of Loue thereto 453 the power of it 282 283 857 it is a treasure and hidden 289 few loue it therefore 290 wherfore so many neglect the word 462 how it is found before it be sought 291 famine of it 791 loue to it 440 5â—4 44â— it is necessarie for safe direction 475. to keepe it in a good conscience bringeth wisedome 466 it yeelds most profit pleasure and glory 457 whole felicitie therein 470 direction thereof safe 475 why Gods word is wonderfull 410 it neuer
require a resurrection that the wicked may suffer for their sinnes as well in their bodies as in their soules and that the godly may be crowned c. Psalm 73 3 The power of God to performe all his promises and threatnings he that made all things of nothing can more easily restore our bodies againe being rotten or changed into the elements 4 Prouidence of God Abrahams faith concerning the resurrection 5 Christ our Mediatour can and will raise vs. Christ suffered in soule The seruice of the bodie in hearing praier Sacraments 6 Al creatures desire this day Rom. 8. Two poynts to be considered in examining our selues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tworeasons why euery one is to examine himselfe Gods preseÌ„ce must mooue vs to examination Gen. 41. 14. Matth. 22. 1. 2. Luk. 14. 1â— 2. Chro. 35. 6. 1. Sam. 21. 4. 2. Sam. 6. 6. 7. Exod. 40. 10. 11. 12. 27. 3. 4. 5. c. Iohn 19 38. 39. 40. Simile 1. Cor. 11. 27. Matth. 16. 3. Matth. 15. 17. We can neuer end when we prepare to feast with men we can neuer begin well any preparation to feast with God Our owne profite must moue vs to examination Gen 3. 22. Matth. 9. 20. 21. 22. Iohn 20 4. 5. 6. 7. â— Hag. 2. 13. 14 The polluted perâ—on polluteth all things Tit. 1. 15. 16. Simile 1. Cor. 11. 30 1 Cor. 11. 29. Exo. 4. 24. 25. 2. Chro. 20. â—â— Mark 15. 42. Preparation for the Sabbath 1 Foure sorts barred from the Lords supper Children Fooles ignorant persons impenitent persons 2 3 4 The subiect of examination is our selues Simile Simile 1. Cor. 11. 31. 32. Simile Reade as it were an inditement to our selues against our selues Bucerus Tunc optime habet qui pessimâ— habet Wherein the examination of our selues consisteth Galath 3. â—0 Matth. 5. 3. 4. 1. Tim. 1. 15. Christian charitie required Simile Math. 18. 28. 32 How we may eâ—te drink in the Eucharist Simile What we receiue in the Eucharist Gen. 14. Christs body Christs blood * or actiue Righteousnes actiue passiue before God mâ—n Why we receiue the Eucharist Meditations of Christs death How wee are united with Christ his meÌ„bers in the Eucharist Spirituall union communion with Christ. Communion with the meÌ„bers of Christ Simile The Iewes did no more crucifie Christ then the nayles the crosse and the hammer but our sins Zach. 12. 10. 11. Of examination of our selues after the receiuing of the Lords Supper Simile Obiection Answere Wee must be grieued that we can be no more grieued 2. Chron. 30. 18. â—9 Few feare God We haue no time to doe good How wee should feare and why we doe not feare Docta inscitia Knowledge without practise is no knowledge Vnprofitable hearing how dangerous Why we profit not by our knowledge Simile How wee must behaue our selues vnder the crosse Siâ—â—alâ— Two causes of our blindnes in afflictions Note How great Gods â—ratlâ— is Of the feare of God and why men doe not feare Loue without feare Sinne breeds feare how much There is more required in Religion than an outward shoâ—w Why how the Lord is sometime hot in speech Of hypocrisie how it should be abhorred Special kinds of hypocrisie * Vultum assumens * Est signum sine signato Sub splendido pallio latet nequitia Non videri volunt quod non sunt sed quantum non sunt The first kind The second kind Vtinam omnes essent hypocritae The third kind The fourth kind Notes to know an hypocrite Matth. 7. 3. The first note The second note Omne peccatum extenuari potest The third note CypriaÌ„saith Decoratissimas habent orationes The fourth note The fist note The sixt note Note The seuenth note Open offenders Matth. 7. Omnis malus plus minus hypocrita est Many kinds of hypocrites None readier to accuse meÌ„ of hypocrisie than hypocrites Si trabes sit in oculo strues est in corde The wicked terme the godly hypocrites and godlines they call the hypocrisie That there is a holy anger Triall of our anger The first Note To passe by iniuries done to our selues The second Note of holy anger not easily prouoked Psal. 133. Simile The third Note of holy anger to bee angrie with sinne wheresoeuer wee finde it Note Admonition The fourth note of holy anger To be angrie with our own sins Matth. 7. Ioh. 8. 7. The fift Note If our anger stretch beyoÌ„d the bounds or hinder holy duties Mark 6. Matth. 23. 37. 1. Corinth 5. Psal. 69. Rom. 14. Note A golden chain of tâ—e causes of Saluation 1 The cause of our happines Gods loue 2 The substaÌ„ce of our blessed nesse the redemption of Christ. 3 The formall cause of Saluation Rom. 8. Iohn 6. 4 The instrument all causes Faith A false faith 1. King 2. 7. Matth 5. The first degree of blessednesse The second degree The third degree The fourth degree Effects of blessednes 1 Peace of conscience 2 Affiance and trust in God False peace and ioyes 3 Sinceritie 4 Feare 1 Peace-makers 2 Mercie Note Matth. 9. How expeaient it were that some publike fasts should be obserued in our time Munition for warre all meanes for peace that they may be blessed vnto vs ought not to want preaching prayer and fasting Hâ—b 11. Note Pride and malice in Papists Simile Diligent and continuall preaching 1. Tim. 4. 16. This was written Aâ— Eliza 2â— Sobrietie Who fit to fast often Note this well The first â—â—â—â—mâ—n * Like the Sâ—â— * Like a lightning The regenerate doe not â—eese the spirit of sanctification Iob. 31. * Paul * Examples Moles Nehemâ—as Daniel 2. Cor. 12. 2. last verâ—e Two heads of all the doctrine of the Scripture The spirit of sanctification is effectual in all meanes which profit vs. Exercises of religion vnprofitable to them which waÌ„t the spirit The precept of not quenching the spirit belongs to theÌ„ which haue receiued the spirit Two questioÌ„ concerning the queÌ„ching of the spirit A spirituall man is indued with supernaturall gifts A spirituall man must haue an alteration or change Ioh. 16. Matth. 11. 1 A generall astonishment for sinne 2 A speciall griefe for speciall sinnes 1. Cor. 2. 14. Phil. 1. 9. 10. 3 Reason against faith 4 How the spirit renueth affections The 3. note How the spirit leades vs to Christ. Psalm 130. 4. Two arguments of our iustification Rom. 5. 1. 2. Rom. 9. 1. Phil. 4. 3. 4. 5. 1. Cor. 2. 14. 15 The 4. note Readines to obey Godly anger a Ephes. 4. 1â— b Rom. 8. 2. Gal. 5. 22. 1 Rules to know whether we haue the spirit 2 3 4 Simile The properties of fire whereby the graces and effects of the spirit are resembled 2 3 4 Foure effects of the spirit 1 2 3 4 The second question whether the spirit may be lost 1 The lighter and lesser worke of the spirit Matth. 1 3. Luk 8. Mark 4. Heb. 6. Hebr. 6. 1. 2. 3. 4. 5.
2 Spirit of faith and regeneration not vtterly quenched That the regenerate leese not the spirit of sanctification Ioh. 3. 7. 8. Ioh. 10. 28. 29. Note Simile Simile Vse of the doctrine of quenching the spirit 1 2 3 The notes of the spirit of sanctificatioÌ„ 1 First difference is in illumination 2 3 Knowledge of the godly like the Sun of the wicked like lightening Second difference in affections 1 2 Example How the faithfull loue God 2. Pet. 1. 2. 3. 4. The fourth rule The mercies of God how they worke in the wicked Notes of sanctification 1 Note Simile 1 2 3 4 What the godly are to feare Dauids feeling lost Note Our ioy may be lost Example Their state after arelapse We be as ready to murmur as the Israelites Murmuring Nature of murmuring Death Impatience Note Fauour of God how precious Riches no argument of Gods fauour Remedies against murmuring Faith in our Redemption and Faith in Gods prouidence goe together Belieue Gods prouidence and patience towards thee Rom. 2. 3. 4. Deut. 8. The second helpe against murmuring faith of our redemption Rom. 8. Gen. 24. 3 Beleeue thy sanctificatioÌ„ The conuersioÌ„ of a sinner how great a thing it is Esay 11. The third helpe faith of the resurrection See the treatise of the resurrection in the second part The fourth beleeue eternall life is thine The fift stay against murmuring Prouidence â— 2 3 Particular prouidence Note Examples of Gods prouidence See the treatise of the resurrection in the 2. part Psalm 37. A good obseruation 1 Properties of a patient minde Phil 4. 11. Ierem. 45. 4. Gen. 28. 1. Tim. 6. Psalm 4. The feeling of forgiuenes of sinnes brings coÌ„tentation with it The second propertie of patience Prou 10. To receiue earthly blessings from the Lord wee must be voide of distracting cares Matth. 6. and resigne all our right into his hands Conclusion 1 2 3 4 1. Sam. 2. 30 Rules of true zeale Hypocriticall zâ—ale Brownisme Matth. 7. * Or though we know nothing by our selues 1 Cor. 4. 4. How to censure other men Admonition 2. Propertie True zeale and humilitie goe together Iob 31. How inferiours admonish superiours 3. Propertie To reioyce in the publike prosperitie of the Church when priuate crosses make vs sad 4. Propertie True zeale not blinde in reprouing sinne in â—indred Pâ—râ—es â—olly The â— note of zeale Ioh. 29. 8. 9. Brownists Admonition little practised The 6. note zealous in defence of the poore The 7. note 2. Cor. 12. 2â— The sinnes of the flocke are the sinnes of the Pastor Two speciall fruits of vertue which euer increase one another A good name more precious thaÌ„ gold Effects of a good name most comfortable in all states sorts of men Magistrates Lawyers Preachers Schoolemasters Captaines Psalm 40. 1. God will turne c. Godly poore Poore 1 Not to hurt our neighbours good name Susanna 2 Care to get a good name Care of a good name keepes vs in obedience 1 Infidels haue no good name The first step to a good name a religious care against open and outward sinnes great and small Simile Eccles 10. 1. Simile Note The iudgement of the world of the godly A religious care against secret sinnes which bring vs out of credit with God Secret sinnes many waies reuealed wheÌ„ the Lord will afflict vs. Euill surmises Eccles. 7. The second step to a good name Auoide occasions of euill Example A prayer Note The third step to a good name is to be plentifull in good workes Simile 1 Two rules of good workes 2 Looke well to thine affectioÌ„ to the end thou hast purposed in thine heart of euery good worke 1 2 3 Good counsell against euill report 1 2 1 2 Psalm 37. 5. 6 Offences Non â—inor est virtus quaÌ„ quaerere paris tueri Euill report 1 2 They are shamelesse men which regard not how they be reported of Worldly sorrowe Hypocrisie 1. grosse 2. close 1 2 Special rules when a secret sinne is cause of euil report 1 Ioshua 7. 2 How wee ought to profit by euill reports â— Two occasioÌ„s of euil reports An euill thought resting in the minde how dangerous Vse of false reports 1 2 Luke 14. 11. Iam 4. 6. 1. Pet. 5. 5. Gen. 3. Examples of pride Gen. 11. 7. Exod. 14. Hester 7. Dan. 4. Amos. â— 1. King 20. 22 2. King 23. Act. 12. 23. 2. Chro. 16. 10 1â— 2. King 20. 2. Chro. 32. 37 Vnthankefulnes punished 2. Chro 35 Dauid Matth. 16. 17. Matth. 26. Priuie pride and the fruit of it 2. Cor. 12. Saul Ahab Rehoboam 1. Sam. 9. 12. 10. 22. 1 King 2â— 27. and 29. 1. King 12. 24. Humâ—tie in the godly Abraham Isaac Iacob Ioseph Moses Dauid Pledges Ezekiah Iosiah Asa. Esai 38. 2. Chro. 34. 1â— Ezechiel Zacharie Elizabeth Marie Wherefore the Lord huâ—bleth his childreÌ„ before that he honoreth crowneth them with his graces 1 2 3 Priderots and coÌ„sumes many good gifts of God â—â— vs. Aphantasticall humility Impatiencie It is best for vs vnder the crosse to bee thus minded Gen. 22. 2. Sam. 15. How to auoid the crosse or to be freed if it become A Stoicall numneffe When sinners die a quiet death it is an euill signe A heart obdurate and hard in sinne Not too greedily to desire prosperitie Prosperitie Gods iudgements To accept the good meanes in time when God calleth vs to repentance Note Rom. 2. 4. Spirituall pride Note Pray well before after preaching As graces increase so desire thy feare may increase Wherefore our feeling and ioyes are but by fits Vnthankefulnes cause of dulnes Strange doubts in the godly of Gods wisdome power c. Wherefore Gods childreÌ„ are often exercised with euil thoughts How the godly by not suspecting their affectioÌ„s may fall to grosse actions Security how dangerous Note Pro. 28. 14. Our priuie pride not respecting the meanes had plentifully how it is corrected AbseÌ„ce from the congregation Note Victorie ouer our faults before they get strength and breake forth Psalm 119. By what mes sengers God awakens his children Psalm 11â— Use of the former doctrine 1 2 3 To visit the sicke Heb. 11. 25. 27. Hebr. 12. 2. 3. Foolish children For what causes the Lord afflicteth parents in their children Education of children Mariage bed to be saÌ„ctified with prayer Godly children Gods speciall gift * As beautie strength wit c. * If the childe reseÌ„ble his pa rent sin beautie strength wit for the most part naturally hee is infected with the sins which accompanied those gifts in his parents as pride vaine-glory A notable meditatioÌ„ in the correctioÌ„ of children 1 The follie of some parents 2 PareÌ„ts must giue their children a good example in their priuate familie When to begin to catechize children Wee must mourne and pray in the corrections of our children Household gouernment The want of household discipline cause of many euils A note for parents Obiection That pareÌ„ts may haue a good conscience
in death Three things to bee noted in this text The power of Gods word in the coÌ„uersion of sinners Three waies Note The first entry to godlines beginning of repeÌ„tance is a godly sorrow for sinne Psal. 4. 5. Esay 40. 6. 7. 8. Esay 66 and 57. 14. 15. Matth. 9. 13. The power of the plaine simple preaching of the Gospell The power of the word Heb. 4. 12. The word must pierce vs. Iohn 16. 8. 2. Sam. 1. 2. A false perswasion of the pardon of sins in many Signes of godly sorrow To be often touched with out amendment dangerous How foolishly many wold put off their sorrowes A true examination of our selues In our examination hee teacheth vs to follow the order of the commandements Note 1. Cor. 11. 30. 31. Simile Sorrow for sin the way to heauen Luk 16. True humiliation before sound coÌ„fort Rom. 6. 12. Zach. 12. 10. 11. Gal. 5. 24. 2â— Not to coÌ„tent our selues with sorrow for sin but to proceede to repentance 2. Cor. 7. 9 10 Note Repentance what it is Rom 6. 3 4. Phil. 3. 9. 10. 11. What is meant by the gift of the holy Ghost Act. 2. Sorrow for sin must be continued Note The scope of the text The loue of the Saints to the word 1 The diuers acceptatioÌ„ of these words kingdome of heauen 2 1 2 First it is taken for the meanes The keyes of the kingdom of heauen committed to all Ministers of the Gospell Looke to the translation Luke 17. 21. The Ministery of the word is the meanes to bring vs to the knowledge of Christ and so to his kingdome Graces bestowed on theÌ„ which vse the meanes well Obseru 1. He that will goe to heaueÌ„ must make an entrance into it on earth How to know where a treasure is Wherfore so few loue the Gospell and meanes of saluation Sacraments Meanes of least shewe may bring vs greatest graces Obseruation Few loue the word How to speak of a parable Sense of the place Doubts in our first conuâ—rsion The mindé may be deceiued the heart cannot so be being truly possest of the word How the word is found before it be sought God turnes away his couÌ„tenance from his children for a time God hath a different respect of yong and old Wherfore we waâ—t good things Ioy of saluatioÌ„ how great Gods proceedings with his children To labour for the ioy of our saluation Psal. 51. Two sorts of ioyes in receiuing the word The ioy of the minde of the heart note the difference Seate of faith An apt â—imilie A good triall of some ioy The fight of a Christian. Similitude of building Similitude of warfare Euery Christian a builder and a warrier Striue to enter in at â—â—e â—â—raite gate Premeditations before men be resolued to follow Christ. Christianitie a warfare To renounce reason first Anger To fight with reason and affections a hard battell To fight with penurie and want Satans practises in temptations Wherefore many are ouertakeÌ„ with temptations Ephes. â— Philip. 4. 14. Rom. 8. The wicked by faith purged made Gods childreÌ„ The summe of the two former Sermons Sense What must besold before wâ—â—aÌ„ possesse Gods kingdome Consider three things 1 2 3 Iames 5. The change of on sinne for another Secondly all sinne must be forsaken Herod Ananias Iudas 3 Sale of sia for euer Not sufficieÌ„t to leaue sin but meÌ„ must mourne for it vntill they come to souÌ„d griefe How many deâ—eiue theÌ„selues when they know their sinnes are pardonable not labouring any further for an assurance that they are pardoned To harbour some secret sins in our breast To be religious rather than so to seeme to be Of infirmities Inward corruptions To maister naturall corruptions Video meliora proboque de â—â—riora sequor Note The messenger of SathaÌ„ within vs. Pride How to carri-ourselues in a temptation Câ—rnall securitie feare dangerous Note A greater studie and care for the increasing of this inestimable treasure The necessitie of Ministers Pastors Docters and Elders in the Church of God 1. Thess. 5. 12. 13. This is not meant of ciuill Magistrates but of the gouernours of the Church Matth 9. 36. Mark 6. 34. The people of God without a shepheard for all the great learning of the Doctors Matth. 9. 38. Who be onely true Ministers The miserie of the people without a Pastor Matth. 23. 37. Luk. 13. 34. Ephe 4. 4. 5. 6. The ministerie of the word the most necessarie thing in the world 1. Pet. 1. 23. 1. Pet. 5. 8. Great danger of not hauing a godly Pastor The vse wher vnto God hath appointed ministers Rom. 10. 6. 7. 8. Rom. 10. 17. Preaching the onely meanes to worke faith in vs. Luk. 16 31. Matth. 16. 19. The Lord in his mercy wil haue his children certaine of saluatioÌ„ in this life to their vnspeak able comfort Exod. 20. 18. 19. If the Preaching of the word worke not faith in vs we could not beleeue though God spake to vs himselfe nor if one should come from the dead Iohn 10. 24 25. 26. 27. 28. Note Rom. â— â—â— Though their holines be neuer so great in the outward appearance they shall not stand in the end Certaine condemnation of the wicked The assured comfort of Gods childreÌ„ in Christ. Iohn 20. 23. The dutie of Ministers Ephes. 47. 8. Attendance in reading 1. Tim. 4. 13. 1. He must reade studie the worde of God diligently Malach. 2. 7. Iosh. 1. 8. To meditate in the word day and night Psal. 1. 2. To meditate in the word daily 2. He must teach the word The strait account of the Minister The order of his teaching is to build vpon the true foundation Iesus Christ. How to know onâ— that preaches with the power of the word He that â—uildeth not vpon that foundation is an Antichrist Acts 20. 27. Hee must teach all the counsell of God Luk. 24 45. 2. Tim 4. 2. Matth. 22. 29. Hee must pâ—icke forward the godly to increase in godlinesse beate downe the obstinate with the iudgements of God comfort the penitent with the promises of the Gospell To apply comfort to the penitent sinner The minister ought to go tâ— the houses of his charge Gen. 3. 19. Priuate meanes as well as publike must be vsed by the Minister Luk. 10. 38. 39 19. 9. Acts. 20. 20. That which is spoken to all is regarded of none or of few To admonish priuatly is to take all excuses away He must teach continually both in season and out of season Acts. 20. 31. Paul warned them with teares both night day 2. Timoth 4. 1. 2. Note He must pray both for himselfe and his people as wel priuately as openly 1. Cor. 3. 6. His office is to blesse the people in the Lords name Deut. 10. 8. Num. 6. 23. Psal. 118. 26. Iohn 17. Rom. 1. 9. 2. Tim. 1. 3. He must be circumspect in administring the Sacraments The minister ought to take account of their faith The sacrament pertaiâ—â—â—â—
be vncorrupt Popish superstition described The true religious and irreligious discerned in temptations and afflictions Simile Heretikes discouered by the crosse A shame to Protestants to suffer Papists to be more righteous than they be Papists may not be spared for their ciuill honestie Simile The 2. argument of our true loue to God loue to the word Application 1 2 Ieroboam RehoboaÌ„ how like one another 3 The third argumeÌ„t of our loue to God Gods word yeelds most profit pleasure glorie Note this of libertie The naturall man counts all spirituall things as paradoxes 1. Cor. 2. 14. To lameÌ„t the waÌ„t of others Application Many grieue for their own sinnes which are not grieued for the sinnes of others The fourth argument of our loue to the word * * Cor 1 3 4 Rom 1 1â— How sweet and comfortable the 〈◊〉 is of Gods children Conference and admonition Rom 1 12. 13 Heb 3 12. â—â— Iud. ver 22 23 2 Prayer Note 3 Thankesgiuing Meditation The 119 Ps. iâ—a Psalm of experience More attend hearing and reading than coÌ„ference meditation A Christians life is the meditatioÌ„ of the law of God c. Affections dead Meditation must be conâ—â—â—â—â—d Psal. 1. 2. Meditation must 〈◊〉 or on the word We will alwaies thinke meditate of the things we loue Wherefore so many neglect the word Application Obiection Answere Carnall securitie * How enemies are ouercome Not to shoote with the diuell in his owne bowe Secret sinnes not repented of Note How to prosper in a good cause How farre the faithfull are said to be wise Iehosaphat punished in his posteritie Meditation Note The â—inde of man Schollers wiser thaÌ„ their teacher Note The diuell helpes the wicked in their meditations Carnal Protestants * Fearefull tokens of publike calamities Most read not the wisest men WaÌ„t of faith and of a good conscience make many barren in good things Youth spent in vanitie commonly ends oldage in profanenesse Good death Note Old doting and â—arnail Protestants Youth blessed of God To keepe the word in a good conscience brings a man to wisedome Two speciall things to attaine true godlines True godlines â—ow hardly come by Euill waâ—es how manie wayes considered Ambition how euery sin nâ—r reasoâ—eth Striue against reason Couetousnes how to ouercome it Anger Corrupt iudgement Humilitie The first motions vnto sin must be crucified Iam. 1. 13. Rouing imaginations daÌ„gerous Why so few heretikes are conuerted How to labor against our corrupt reasoÌ„ Witchcraft If outward liberty brings inward bondage theÌ„ outward things may defile a man Wickednesse and wantonnesse Note To be taught of God The consideratioÌ„ of Gods iudgements Iudgements Whole folicitie in the word Meanes to he carefully vsed A good note of our loue to the word Note To redeeme the time fâ—r good meditations Of our loue to the word the true marke To hate sin Heresie Note Why we doe not more deteâ—â— heresies The part branches of this portion Note Simile Simile Wilfull ignorance and voluntarie perdition Simile Light refused for darknes Purblinde they are that either knowe little or knowing neuer so much doe practise nothing Darknes or light in whole or in part A lanterne yet may leade a man that will follow the light thereof Simile Particular sight and loathing of speciall sinnes Note Warrant one of the word Worke without warrant is a worke of darknes The word necessarie Ignorance cause to humble vs. Safe when the word directeth vs. Curiositie Godly care and studie The second argument SuddeÌ„ motions to good An oath The Prophet had our waÌ„ts weakenes Our vow in Baptisme euer to be remembred of vs. What a vow is Particular couenants Free-will How wee bee kept from holy vowes 2 Obiection of Sathan Answere Note well Simile We renue our couenant so oft as wee come to the Sacrament Heb. 5. 12. To vow against drunkennes To vow against whordome Vers. 107. 110. My soule is in my hand Against desire of reuenge The promises of God to his people vnder the Gospell Feeling This Pslame is an image of regeneration Simile The minde distempered Note Pray that thou maist see how God proceedeth with his children in the worke of their saluation Prayer and thanks giuing best sacrifices How Papists follow Peter Abels offering Heb. 11.4.5 Prayer â—ostirre vp ourselues in prayer Spirit of faith Zach. 12. 10. To offer vp our prayers to God albeit in perplexitie of spirit wee knowe not how to pray Rom. 8. 26. 27 Simile Confession of sinne Freedome of ioy and freedome of sorrow 1 God with his prouidence will watch ouer vs. 2 3 Similie Note well affliction soone tries godly and godlesse The wicked are but cowards vnder the crosse Christs teÌ„ptations Matth. 4. Hard to trust and rest on Gods promises Simâ—â— Few men truely fearing Simile To be poysoned with false doctrin or stung with an euill conscience No familiaritie with the wicked How the faith of Gods children suffereth from the vane imaginations of vnbelieuers Simile DiffereÌ„ce betweene persons callings and liues Note Note well the societie of the wicked Note To loue God only as we be taught in his word Similie To trust onely in God The godly often troubled with vnbeliefe Perseuerance Simile The coÌ„sumption of the soule How Gods saints haue many changes in this life and wherefore Ignorance Rom. 6. 2. Hope Feeling and knowledge how confirmed Wherfore the Lord doth no more blesse publike exercises Vers. â—0 Simile Good conference Note the goodnesse of the Lord to his children when hee plagueth the wicked Seuerall punishmeÌ„ts for seuerall sins Scorners Fornication Prayer A visible iudgement of God All vanitie both of life and religion is but deceit The word of God only neuer deceiueth vs. Testimonies The rich mercy of God to the faithful in opening their eyes when so many millions are left in darknesse and miserie Excessiue feare They may looke to be protected that haue a good cause and de ohandle that cause well Perseuerance Prayer Constancie in a good cause Feeling of wants Hard to belieue the word The triall of our faith when God delaies to perform his promises Two things sustaine vs in troubles Merite Simile The Saints euer bewaile the remnants of ignorance and incredulitie Perseuerance Difference betweene the faith of Gods children and presumption of the wicked Decaies of faith must make vs repeat our petitions often A godly iealousie ouer our selues a thing most necessarie Hic deinceps No superfluitie in this Psalme Coherence to be noted Simile Constancie in the faith in generall backesliding How to pray against enemies Note Rules for prayer against enemies 1 2 3 4 5 Some prayed with the zeale of the flesh When men proceed to the vtter contempt of the word God will rise against theÌ„ Generall plagues for the contempt of the word Contempt of the word in priuate persons Vse of the doctrine The wisedom of Gods children to preuent sin A singular grace to loue religioÌ„ when it is most
timore poenae si nondum potes amore iustitiae Simile Cùm dicis timeo quid dicturus sum malè times vanè times Dominus ablato timore suâ—jcit timoâ—â—â— dicturus sum â—lanè time Primum timoâ—ne facias deâ—n amor â—â— veâ—â—s faceâ—e â—â—â—â—â—si possis Of the day of iudgement Verbum hoc iudicij vtinam nemo transiâ—er siue iudicio Si iâ— nobis ea essâ—t cura quae coram terreno iudice sistendorum sâ—â—â—iciter ageâ—â—mâ—s 1. IudgemeÌ„t of man 2. The iudgment seate within vs. Iudgement of the conscience The strokes of mans conscience Young mens consciences Simile â— IudgemeÌ„t Losse of grace What men are beside their wits Iudgement Vertâ—s ille iudic jâ—dies in quo omniâ— causa caâ—it Venâ—er veniâ—â— ille dies in quo malè iâ—dicatus reâ—udâ—cabitur Three things in iudgemeÌ„t â— Action * Quâ—rks in Iaâ— Apex iuris pro iure â—â—mâ—â—e â—â—btâ—li â—pinolaque di putatione Vâ—pian Note 2. Sentence 3. ExecutioÌ„ No flying from Gods iudgement Simile Luk. 16. A description of the torments of hell Against theÌ„ that are either carelesse or curious in things concerning the day of Iudgment A worthy meditation of the day of iudgement The ancients erred concerning the day of iudgemeÌ„t How the day of iudgement is said to be â—eerâ— Lying Swearing Securitie The shortnes of life Anerh eméraâ— Psal. 90. 9. Simile Space short and motion swift Life howe short To number our daies To number our daies a rare kind of Arithmeticke Psalme 90. 70. yeeres How to num ber our daies Sodain death Our life is but the present time Wisedome Death The readiest way to prolong life How the meditation of death is profitable 1 Simile 2 Fainting of heart in affliction the meditation of death a preseruation against it 3 Against the vaine loue of this present life Marie and Marthaes wisedome Dulnes when God hath inruâ—hed vs with his graces Good speeches in conference A spirituall blessing A secret curse To see and feele the shining countenance of the Lord. To beleeue the word before feeling Faith vnder the crosse without feeling Note Education of children Ho neoâ— ouâ— estin â—â—kotoâ— aki òaaes ton etkikon See Clement Alexand. pedagog 3. booke Porphyr principio quaest Homer Cyril wriâ— 24. Catechis Aristotles meaning of this Inuends hon est idonâ—â—â— auditer moralis Philosophiae Note Children punished for sin Note Christsyouth ChildreÌ„ must not be lost for teaching Children apt to vice Deut â— The office of a Catechist Preaching and Catechizing how distinguished Summes or Epitomes * Hupotúposi â—eche gugiaâ—â—ontôn logôn * 〈…〉 n didacâ—es We may not be secure after we sipped a litle knowledge in the Catechisme Catechizing before the flood Catechizing after the flood Sibils bookes Catechizing â—nder the lawe 400. Houses of catechising in Ierusalem Katechoúmenos ek tou nomon Who catechized De catechizandis rudibus No kingdom if not but by catechizing receiued the Gospel within forty yeers after Christs passion Coloss. 2. 23. Reasons for Catechizing 1 2 3 4 Esay 28. See the first part Note Education ef children See the Sermon of education in the third part Antichrist De raris non praecipitur Note How far we may follow others * De vita beata Pecora campi Hard to iudge but we soone credit Nemo sic denarios suos To consent to sinne is cosen to the committing of sinne How this word vulgus is to be taken Great things are not alwaies good and the greatest number is not alwaies best Victâ— est prouocare ad populum CircumcisioÌ„ by Zipporah Exod. 4. Examples in Scripture how to be followed 1 2 3 4. The defence of sinne qui laudant peccatores 1 2 3 4 5 6 Res ipsa loquitur PrefermeÌ„ts Simile Impedire qui potest si non vâ—tat iubet Alicna peccata si feras facis tua Seneca Ambros. ad Rom. 1. Sunt quidam qui se reos non putant si non operentur quae mala sunt assentiunt autem facientibus assentire enim est si cum possint reprehendere taceant qui quia fomitem praebent illorum peccatis digni sunt vt pari crimine censeantur Multi perentiunt vt graâ—dines Potentes vt fulmina Malâ— errate cum Plaâ—one quà m verum dicere cum alio Authorem magnum sequi est penè sapeâ—e A. It is rather desipere quod exemplo fit iâ— iure fieri videtur A. The Lawyers answere videtur sed stultis Patres principes propheiae 1. Sam. 29 6. We haue two reasoÌ„s for sin and we often bolsterit with authoritie of great men or example of the learned which wee must not doe It is not good to smother sin whiles it is young Heart Affection Sinne must haue iudgement Gregor Moral O Iob bene enumerasti vitam imprâ—borum dic finem quaeso Tâ—â—minum ad quem Simile Non qua sed quo Iudgement How we must order our eyes Noli mihi dicere pudicum oculum impudicum cor Oculus videns non videt 1. Impera 2. Caue 3. Tutus eris 4. Tutior si lignum non aspexeris Rom. 13. 13. Note Heb. 3 12. 13. Villa He meanes for religious fasts not gainsaying any thing the ciuill fasts commanded by law for nauigation sake Simile Meanes The apish imitation of poperie in the coniuring of holy water with salt is ridiculous Vse the exercises of religion for spirituall cofort c not for ostentation c. ToteÌ„pt God in neglecting the vse of meanes A good meditation against impatience * Being truly huÌ„bled in a religious fast * Gnain Oculum fontem significat The eyes springs of lust As of the abundance of the heart the mouth speaketh so of the abundance of the senses the heart thinketh Note * Ampliare praecepta Simile Vna gutta limbus tantum Matth. 17. More dangerous to see than to heare euil Simile Tinder The couetous eye The adulterous eye The eye of idlenes The eye of pride Simile Innocens intuituâ— aspectu fit nocens quicquid placet sensui non potest non placere Vbi dolor ibi manus * or sound Vbi amor ibi oculus Of apparell Bernard omnia pulcherima ipsi cum sint turpissimi Himatismòs * Poluteles Costly apparell * Oiâ—onâ—mâ—â— Prayer Imo non cupio â—ffe idem cupio nâ— iis contrarius Prophets Matth. 6. 20. Praeterita praesentia sunt vmbrae futurorum Prophets The ordinariâ— workes of Gods prouidence most admirable if we would coÌ„sider them daily Psalm Malach. 3. 16. The eye the sense of certaintie Plus mihi profuit dubitatio Thomae quà m credulitas Mariae Prudentia certitudo Faith actiue and passiue Cause of vnthankefulnes Contentation Experimenall faith Faith and feeling Ius ceÌ„sorium Ius praetoriuÌ„ Two courts of iustice Persecution To see by faith the secret blessings and curses of God on man in this life Decay of fath * In aduersitie Note Doubts 1 Three notes of Gods fauour 2 Note Affection 3 Desire Loue. The hunger after righteousnes Mat.
and Church of God And thus we might goe through all points of religion for men before were altogether superstitious and now they are become wholy prophane Wherefore miserable was their estate before but now most miserable dangerous damnable I say is the estate of our age wherein those that serue God best and walk most carefully in their callings are accounted mad and franticke precise fooles on the other side they which are altogether dissolute secure in discharging their duties are taken for the wisest men and this commeth to passe because men doe not consider that saying of the Apostle 1. Thess 5. verse Brethren we beseech you that you know them which labour amongst you and are ouer you in the Lord that you haue them in singular loue for their workes sake This changing of sinne may also be seene in yong men of the Vniuersitie who in their youth did liue altogether dissolute in their behauiour but being strickē in yeeres they account gaine to be godlinesse and so farre foorth as religion may serue to inrich them so farre are they professors thereof These and such like haue not as yet made a sale of sinne but a change Sathan as yet goeth further moues some men to make a more dangerous exchange than this and bringeth them from one extremitie vnto another For many being before giuen to worke wickednes that with greedinesse and to commit most grosse sins now forsaking that outward wicked course are so puffed vp in the pride of their spirit that they are become such new men as it were thinking too well of themselues they runne on into the other extremitie in seeking after those things which are aboue their reach by whose wickednesse it commeth to passe that the good graces of God oftentimes fall to the ground and the children of God fare the worse for them and thus we see that many doe not so much fell as change their sinnes But it must be otherwise with vs if we meane to obtaine this treasure we must so part with corrupt religion that we admit no false sects and heresies we must so giue ouer wickednesse and corrupt manners that from hence forwards we returne not vnto them and we must as the Scripture requireth forsake a shew of profession of religion and come vnto a strict practise thereof Secondly all sinne and not some must be forsaken and sold of him who will enioy this treasure many can be content to relinquish some sinnes but not all Herod heard Iohn Baptist willingly and was content to giue eare vnto him preaching repentance for when Iohn tol◠him that it was not lawfull for him to haue his brothers wife then he would not heare him any longer but cast him into prison and caused him to be beheaded The yong man in the Gospell had sold many sins had many good thoughts in him insomuch as it is said Marke 10. and 24. verse that Iesus loued him but when Christ told him that if he would follow him he must leaue his riches then he chused rather to depart from Christ than from his riches Ananias and Saphira Acts. 5. had many good things in them so that they sold their possessions and laid part of the price thereof at the Apostles feete but dissembling with the Apostles distrusting the prouidence of God they kept back some part of the price of their possessions wherfore through the ministerie of Peter they both were presently depriued of their liues Iudas also no doubt had many good things in him otherwise Christ would not haue made him an Apostle neither could it be but that hearing Christ so long he should reape some commoditie thereby but yet he did secretly inueigle the goods of the Church and did purchase vnto himselfe not this field wherein the treasure was but as it is said of him a field of blood And thus we see that there is a partiall and not a totall forsaking of sinnes in men But such men must know that they haue not done enough to obtaine this treasure in leauing some faults and holding some For it is true which the Apostle Iames saith 2. and 10 verse Whosoeuer shall keepe the whole law and yet faileth in one point he is guiltie of all This the Apostle prooueth by an example as if a man haue respect of persons then he is vnmercifull towards him whom he regardeth not Now vnmercifulnesse is referred vnto murther and he that said Thou shalt not commit adulterie said also Thou shalt not kill now though thou doest not commit adulterie yet if thou killest thou art a transgressor of the law They therfore which make an outward shew of Religion but still keepe sinne in their hearts such must know that if they keepe sinne in part they shall leese grace in whole wherefore our sinnes must be left not some but all not partially but totally Thirdly men must sell sinne at once and for euer and not for a moment or a short time And herein we may easily see that many men haue rather left sinne for a season than throughly repented them thereof and therefore it commeth to passe with them that they doe returne with the dogge vnto the vomit and with the sow which was washed vnto the wallowing in the mire Now if any man aske what the reason is that some men after that they haue escaped the filthinesse of the world are yet againe entangled therein I answere because such men neuer came vnto a sound griefe for their sinnes And hence it is that many being renewed and endued with some gifts of grace yet being defiled with inward pride and lust of the heart and not labouring with might and maine to be deliuered thereof become much worse than they were before The repentance of many who haue beene Papists Atheists and whose liues haue beene stained with fornication hurts of their brethren or some other grosse faults is onely that they haue left those sinnes but such men neuer attaining vnto true remorse for their sins fall therefore into them againe or into worse if it be possible to whom the Apostle Iames chapt 4. saith Clense your hands you sinners and purge your hearts you wauering minded suffer afflictions and sorrow and weepe let your laughter be turned into mourning and your ioy into heauinesse Where the Apostle sheweth that it is not enough for man hauing offended with the harlots hauing done amisse to wipe their mouthes to come vnto the Church but they hauing displeased the Lord must weepe mourne vntill they come to sound griefe and such as is answerable to the measure of their sinnes For grieuous sinnes must be repented of with great griefe euen as sore diseases must be cured with sharpe medicines And as it is in Zacharie the twelfth Men must mourne for their sinnes as one mourneth for his onely sonne and be sorie for them as one is sorie for the death of his first borne There must be