difference or like danger â—â— their sins Is it not one thing for a man to betray his owne Maister for couetousnes of a little money and another for feare and infirmitie to denie him Is it not one thing to purposâ— well doing yet to fâ—ll for feare and another thing willingly to suffer the dâ—â—â—â—â—â— to carry him from action to action to haue the purse deliuered him to be forewarned of it to take the soppe of him whom he should betray and yet to perseuere in his wickednes Is there no difference betwixt him who when hee had sinned wept and â—ined away for sorrow and another that after he had sinned hauing an hellâ—â—h desperation tooke vengeance of himselfe Thus we see that there is a manifest difference betweene the sinnes of the godly and of the wicked the sinne of the one was not a purposed sinne the sinne of the other waâ— forepurposed the one when he heard of his sinne striued to get out of it the other being admonished was carelesse Finally the one renued himselfe by Faith in Iesus Christ the other hauing sinned vtterly deâ—paiâ—ed For saith the Lord. 2. King 15. 5. Dauid did right c saue onely in the matter of 〈◊〉 tâ—e Hittiâ— did not Dauid else sinne we know he numbred his people â—e would haue killed Nabal he had conceiued an euill of Mâ—â—â—bosheth howbeit the holy Ghost counteth not as it were of these sinnes as being done of infirmitie but saith the spirit of God this was a soule sinne For the other sinnes the Lord would not deale with them but passed them ouer as it were but this sinne must needs be punished And wherein did this sinne become so great aboue the rest did he not first sinne with his eye wherwith he had before almost made a couenant was he not an hypocrite in desiring to hide his sinne when this could not be done he still was deceiued by Sathan and when he saw the fact must needs out and should come to light when it should now be knowne and the woman must be examined what did he then although he had neither hatred to the man Vriah who had deserued wel of him nor earnest loue to the woman yet sendeth he a Captain with his letters whereas in the warres they vse to set for lorne persons in the forefront of the first hand hee had appointed Vriah to be the man in that battaile and still he perswaded himselfe that he killed him not and after to auoid publike infamie he tooke home the woman to him Thus was Dauid deceiued of Sathan both subtillie and dangerously and yet not so but that there is a difference betwixt him and another that should make an occupation of adulterie and still bathe himselfe in filthie loue But the Prophet Nathan comes no sooner to him and telleth him but closely and slenderly of his sinne but see hee is sâ—â—icken to the heart hee controlles him not though he were a King but he admitteth him vnto him and receiueth him humblie He had sinned before but hee did not see it before we see here no presumption for hee flatly accused and not excused himselfe saving I haue sinned against the Lord. Where are they now that will make the sinnes of others placardâ— for their sinnes where are they that will make such grosse presidences for sinning because there are some infirmities and ignorances in Gods children let them consider rightly of these differences of sinnes We see then the plaine meaning of the man of God he prayeth not to haue no sinne within him but that he might noâ—â—ly in sinne There is then a difference betweene affectate ignorance and diuelish presumption and the weake ignorance and infirmities of God his children there is a diffâ—rence betweene sinning in fewe things and sinning in manie betweene sinne committed and repented of and sinne committed without any repentance betweene infirmities and presumptions Wherefore the Apostle saith Let not sinne raigne in your mortall bodies and yet the same man saith Ro 7. that sinne dwelt in him and that he was solde vâ—to sinne There is a difference betweene permitting a Prince as our lawfull gouernor to rule and raigne ouer vs and to yeelde obedience to him willingly and a griuous Tyrant whom wee resist and performe no obedience to him because he commeth with vsurped authoritie who would inforce vs whether we will or no and caryeth vs violently to prison So the meaning of the Apostle when he saith let not sinne raigne is this acknowledge not sinne to be your King delight not in it and if he do come let him come like a tyrant and as one that would hale you into prison that you may shâ—w your selues not to be willingly drawne into his seruitude crie out Oh mortall man that I am who shall deliuer me from this bodie of sin death Is there not then a difference betweene him who when he hath sinned is afraid to pray to God trembleth to come before God feareth euen to goe on the earth and another who when he hath sinned is merry and pleaseth himselfe in it and maketh but a delight a pastime and an occupation of it Is there not a difference betweene him that fighteth boldly and him that will not fight at all against sinne Wherefore though Gods children haue such infirmities yet they vse all meanes to resist them and account much of hearing praying meditating and conferring of the worde that thereby iniquitie might not haue the vpper hand of them Thus we see how the children of God are violently haled to sinne the wicked are voluntarily carried headlong into sinne the godly recouer themselues the wicked fall from sinne to sinne the godly yeeld to admonitions the vngodly thereby are worse and worse Vers. 134. Deliuer me from the oppression of men and I will keepe â—hy precepts AS we haue oft declared it is the lot of Gods children to bee troubled with the vngodly and therefore this man setteth himselfe down as a patterne therein and seeing the Lord Iesus hath made himselfe a chiefe exaÌ„ple in the house of example who is our head it is meere that we who are his members should also suffer troubles that wee may be made like vnto him What is the cause then why wee are so much at quiet with our selues both Minister and Magistrate people and subiect but because we doe not so much resist Sathan fight against the world striue against our selues For we beginning to rebuke the world of sinne the world cannot away with vs and when we stir vp our selues against the diuell he setteth himselfe and all his impes against vs and when wee checke and controll our selues we can neuer finde quiet True it is that sometimes wee shall haue quiet but this is but a breathing time yet that must be fulfilled in the members which was begunne in the head that we being like to him in suffering may also be like to him in glorie remembring alwaies that which
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
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
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
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
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
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
will take order they shall not fall out And to this end we must labour to haue a good iudgement at the first to esteeme all sinnes as beames in our selues 5 To recouer brethren from their faults belongeth to priuate and publike to Minister and Magistrate Dauid Psal. 101 saith it was his mornings worke to cast out the workers of wickednesse what case are they in then whose morning and euening work it is to keep them in This is now the first sin of the Magistrate to leaue beames as motes vnpunished as Iâ—roboam would let them commit idolatrie so he might haue his kingdome Secondly it is their fault to punish motes and to let beames passe as Saul put the holy Priest to death for Dauids cause but Abner for whoredome was not punished because he was a beame of his kingdome Thirdly they offend in punishing beames as motes and motes as beames as Dauid in diuiding the in heritance betweene Mephibosheth and Ziba For the Minister he must reproue in the light before all men and if they be slow-bellies he must reproue them sharply Priuate men must also admonish There is not only a healing of eyes in the Chirurgians shops but euery man msut haue a care of his brothers eye If we looke for a commandement Leuit. 19. 17. Thou shalt reproue him plainely is as vehement a speech as God could vse Now they say if a manreprehend he is an hypocrite but assuredly he that performeth not this dutie when and where he may let him know his silence is a seruile hypocrisie 6 The holy men of elder ages haue been in the dutie of reprehension and admonition most careful Esay for this cause was counted a man in his time so contentious as that nothing in the land could please him Iâ—remie saith he was borne a man of contention Ezeâ—hiel was called a finde-sault Christ himselfe both commanded Matth. 18. and practised this dutie he is often curning the eyes of the Pharisees Sadduces high Priests Matth. 23. Herode Luk. 4. his owne countrimen his owne disciples most sharpely calling Peter Sathan and saying to Iames and Iohn ye know not what yee aske and his owne mother he reproues roundly Ioh 2. The holy Ghost is a reprouer also Ioh. 16 and this he prâ—ctiseth euen at his first comming Acts. 2. 22. Ye haue slâ—ine the Lord of life Paul reprooued Peter and Peter Iames. All their Epistles command this dutie 1. Thes. 4. 15. Ephes. 5. 11. They which will not perform this dutie to reprehend the wicked fall often to â—euile good men When there was but one Miohaiah to performe this duty there were 400. Prophets which stood by to preach peace to the people As often we reade in the booke of Kings There came one of the Prophets there came not many to performe this dutie and so it is to this day and this maketh this dutie as bitter as wormewood for that it is so little put in practise 7 That we may suffer rebuke these three things must we doe First as Psalme 141. we must esteeme it as a balme and make profession that we doe so Secondly men must feare themselues more now euery man presupposeth himselfe innocent when as we should be fearefull to haue offended when we haue not offended 1. Sam. 22. I am thy fathers death sâ—â—â—h Dauid when he was not indeed Iob was afraid of his children when he knew not they had sinned Thirdly though the accusation be false we must performe thankefulnes Iosh. 22. 10. 11. 12. 13. 14. 15. 16 But contrarie waies if one espie a mote in our eyes we straightway looke into his and then ours is whole 8 If yet we desire more reasons to perswade vs to the practise of this most Christian dutie let vs remember we are to admonish because they are our brethren If two strangers walke together and a mote fall into one of their eyes the other will blow it out or wipe it out this nature teacheth vs. Paul goeth a note higher If there be a thorne in the foote the head stoopeth but if any thing be in the tender eye it laboureth to ease it much more But we reproue commonly when we fall out with our brethren and therefore in veritie we be enemies and not brethren for this is a good argument wiâ—h â—s he is thine enemie therefore reproue him And this is an Aegyptians tricke to reiect a iust reproofe and to say who made thee a ruler who made you a Preacher Augustine faith if thou dost not helpe his eye God will plague thine eye and his too And againe though thou saiest not euge yet because thou saiest not apage there is saith he a mutuall approbation as well as a mute commendation 9 Three things ought to moue vs to this dutie First least men thinke it an indifferent thing to offend and so we nourish him in his sinne and thereby his eye will gather more filth and scales and in time goe cleane out Secondly if thou pitie not him that offendeth yet pitie him that standeth by least he be offended or any way indangered by thy silence or by the sin past or both as we see in Barnabas by Peter Gal. 2. 13. Thirdly pitie thy selfe and deliuer thy selfe from the guilt of this sinne for if thou be prâ—sent be est not grieued for the offence it is in account laide vpon thy score Neither let that hinder vs that we shal not preuaile for Nichodemus also performed this dutie when he had no hope to be heard Ioh 7. 50. Again by rebuking thou shalt deliuer thy selfe from cotempt for by thy silence the wicked will giue thee the same reward they giue vnto God Psalm 50. 21. They will conclude that thou art in the sâ—me league of impâ—â—tie with them Finally so doing thou shalt free thy selfe from the punishment of sinne Ely for not reprouing his sonnes perished with them in the same calamitie but Lâ—t escaped in the destruction of Sodome Saint Peter rendreth this reason because he was vâ—xed with the vncleanly conuersation of the wicked continually preaching righteousnesse and reclayming them from their sinnes 10 This dutie of reprehension is onely to be done to a brother of whom there be two sorts the naturall and the beleeuing brother for the faithfull haue one spirituall Father and one Holie mother euen the heauenly Ierusalem the mother of vs all As there be beames so great that we caÌ„â—ot moue them at all so thâ—re be some men whom we must not touch with any reproofe We must not reprehend theÌ„ whom the Church acknowledgeth not for childreÌ„ for they be not our brethreÌ„ Such aâ— deserue to â—e reiected by the Church I am not bound to performe this dutie vnto them for holy things must not be giuen to dogges Againe the scorner must be smitten and cast forth as Ismael was he is not worthie a christian reprehension nor a barker or biter of the religious godly as prophane Esau for these
found in the forme of a seruant Montanus of this 3 I will send you another Comforter Papists of this 4 Thou art Peter Vbiquitarij of this In whome the God head dwelâ— corporally Familists of this 5 The kingdome of God is within you And euill men the Epicures abuse this place That which goeth into the bellie defileth not the man c. The carnall professors this If he hath predestinated vs he will also cail vs. Those that vnder the name of peace desire to couer euill practises alleage this 6 Follow peace with all men And that which is abused not of one sector companie but of all is this Hypocrite first pull out the beame out of thine owne eye August de moribus â—aâ—ich reprouing their loose liues they alleage this Hypocrita prius c. So daily if wee deale with moâ—es with motes I meane in the eyes for with motes in the Sunne any man may deale then this is vsed as a neck verse Hypocrita prius c. which when we haue said wee thinke we are presently quit and to haue entred another action of hypocrisie and reuenged them home vpon any reprehension I say wee flie to this as a sanctuarie wee vse it as a spell to charme the reprehender that hee cannot speake one word more But this is not Christ his meaning his being in the Flesh was not to maintaine sinne he came not to make men escape the gentle punishment of admonition he came to caÌ„cell the hand-writing that was against vs not to make a new hand-writing but as it is said in the Psalme wickednes hath a wide mouth and Dauid maketh it a maruell to see the mouth of wickednes stopped for rather then it will say nothing it will speake against itselfe 1. Cor. 7. Paul reasoneth the time is short therefore we must vse the world as though we vsed it not 1. Cor. 15. 32. The wicked say Tomorrow we shall dâ—e therefore let vs eate and drinke They gather a contrary conclusion out of the same promises 2. Cor. 7. Paul reasons Seeing we haue such promises let vs cleÌ„se our selues the wicked say Rom. 6. Let vs sinne that grace may abound We may reason thus rightly out of the former words of Christ He disallowed disorderly casting out Ergò hee alloweth orderly casting out he commandeth the beame to be cast out first Ergò the mote also We reason on the coÌ„trary No promiscuall casting out Ergò no casting out his owne first Ergò not ours at all Their conclusion is this if they durst say so much Praecipe quid faciam orâ— vt faciam sed â—e omnino corripito quicquid facio I loue not to heare of my faults meddle not with mine eyes So it is true which is in Prou. 26. A parable in a fooles mouth is as a thorne c. Hee thrusteth the blunt ende forward and by abusing of places they gore themselues 16 As we cannot see without the apple of the eye so we cannot know the thing of God without the teaching of God For though some things are learned by sense as we need not be taught from heauen to discerne betweene white and blacke colde and heate and such like and some things are attained by the light of nature or helpe of Arte as the knowledge of ciuill and humane things yet there are many things to be learned which we cannot attaine vnto by naturall reason onely without spirituall reuelation For to be perswaded that all things were made of nothing that a Maide should haue a Sonne that the Flesh corrupted should rise to incorruption that CHRIST a Sauiour on the Crosse should be a Iudge in the clowdes that we should be freed from death by his death and exempted from condemnation by condemnation that man should sinne and CHRIST should suffer where is the wise man where is the Scribe where is the Philosopher that can shewe a â—â—â—son But be it that man could be taught by nature to vnderstand things appertaining to GOD yet is needfull that that God should teach him because else he should learne it with incer â—intie and little assurance for besides that Iob confesseth how though he went euen into the shop of the Lord where he worketh yet he should not see him These reasons I haue to proue that I speake first the most and greatest part are full of simplicitie many cannot take the paines to search them of many that would take paines many want the meanes of manie that haue the meanes fewe come to anie thorow knowledge of them and they that come to knowledge labour vnder great vncertaintie whereof it commeth to passe that many either proue fooles or become Heretikes because medling with such things in the pride of their wits they haue not prayed to be taught of God CHAP. LI. Of murmuring IT is a common thing with men to grudge and murmure against Gods true seruants and therefore Ministers and Magistrates and such like must learne with patience to beare it and to prepare themselues for it For if the Israelites murmured against Moses being so â—are a man how much more will men now grudge against such as haue not obtained the like measure of graces This is a sore temptation and Moses himselfe did once offend because of the murmuring of the people yet was he said to be the meekest man vpon the earth But else alwaies Moses ouercomes euill with good for he was so acquainted with that people that he had as it were hardened his heart against them 2 This is the nature of murmuring it will cause a man to be no man at all which wee may see in the Israelites who wished to be in Egypt whereas yet they knewe that for their sinnes the Lord carried them thither and as it were in iustice cut them off for sinne so it is as much as if they had saide would the Lord had cut vs off rather than left vs in this case for they were contented to die if they might not haue their bellies full 3 To be assured of Gods prouidence and that we may not be ouercome of murmuring in worldly things we are to looke to the benefit of Christ in the forgiuenes of our sinnes the sanctification of Gods spirit and the hope of euerlasting life for if wee bee assured of these wee shall be likewise assured that the Lord will no suffer vs to perish in this world And if wee doubt of earthly things wee doe doubt of these spirituall graces much more and the want of the perswasion of the one doth bring the other For if the Israelites had been perswaded that the Lord had deliuered them and would bring them into the land of promise they would not haue doubted that he would preserue them in the wildernes which wee may see in the example of Abraham Genesis chapt 24 who because the Lord had promised him a seede sent foorth his seruant to get a wife for