is to say whether is the happiest I. Hall ANOTHER IN ENGLISH IN COMMENDATION of Maister Greenham and his godly and learned workes set forth by Maister Holland Preacher of Gods word GReene yet I am may Greenham say and greene shall flourish still Though World Sicknes Death and the Graue on me haue wrought their will The Apostate world me wore with griefe and troubles manifold Whilst that I sought with all my strength her pillers to vphold Then Sicknes came Deaths Sergeant grim my â—arkesse craz'd t' arrest And Death at sheeles with gaping graue receiu'd me for their guest But great Emmanuel mark'd and smilde to see them take this toyle To roote and race out Greenham quite and gaue them all the foyle My soule he plants in Paradise there greene to flourish aye And charg'd the graue my body safe to keepe till the last day And least Death should suppose on earth h 'had blotted out my name He stirs vp Hollands louing minde for to renue the same So that as oyntments precious my workes on earth doe smell Refreshing poore distressed soules whom Sathan seekes to quell Loe here the fruit of godly zeale and zealous pietie In Greenham who triumphs against all Sathans tyrannie In spite of world Sicknes Death Graue and all the powers of Hell With godly Men aliue and dead it alwaies shall goe well F. Hering TO THE RIGHT VVORSHIPFVLL SIR MARMADVKE DARRELL AND SIR THOMAS BLOOTHER KNIGHTS SVRVEYERS GENERALL FOR THE VICTVALING OF HIS MAIESTIES NAVIE Stephen Egerton wisheth increase of all true comfort in this life and euerlasting felicitie in the life to come through our Lord Iesus Christ. PVblius Virgilius Prince of Latine Poets being demaunded why he read the writings of old Ennius made this answere Aurum colligo ex Ennij stercore that is I gather golde out of Ennius his dunghill meaning thereby that though Ennius his Poems were not so exquisitely penned as they might haue been by Virgil himselfe yet much good matter might be picked out of them Surely right VVorshipfull if one heathen man could gather gold out of the writings of another how much more may we being Christians gather not gold only but pearles and pretious stones out of the religious and holy labours of Master Richard Greenham though not all polished by his owne penne being a most godly brother yea more than a brother euen a most painefull Pastor zealous Preacher and reuerend Father in the Church of God of whom I am perswaded that for practicall diuinity which ought worthily to haue the preheminence he was inferiour to few or none in his time VVherefore the same prouidence of God which moued that faithful Minister Master Henry Holland to collect and publish so many of his worthie labours for the good of the Church doth call and allure others to the reading of them and namely you right VVorshipfull who haue shewed singular kindnes as Naomi saith of Boaz both to the liuing and to the dead that is both to good Master Holland while he liued and to his desolate widow and fatherles children since his death In respect whereof shee desired by my hand to testifie hir thankfulnes to both your VVorships as it were by these two mites of this dedicatory Epistle which office of loue to my deare brother deceased and to his widow and children liuing I doe the more willingly tender to your VVorships because I am partly priuie to your kindnes and bountie both towards them towards others The Lord giue mercie saith Paul to the house of Onesiphorus for he often refreshed me c. The same might faithful Holland say and the same may his widow and children say The Lord giue mercie to your houses and posteritie for you haue often refreshed them which being done as I doubt not in faith and from loue out of a pure heart shall be put to your reckning and brought in as a cleare euidence for a comfortable sentence to passe on your side in the day of the Lord Iesus Christ To whose most gratious direction and blessing I commit you both with the vertuous and Christian Ladies your wiues and whole families From my house in the Black Friers this third day of Aprill 1605. Your VVorships readie to be commanded in the Lord STEPH EGERTON GRAVE COVNSELS AND GODLY OBSERVATIONS SERVING GENERALLY TO DIRECT ALL MEN IN THE WAIES OF TRVE GODLINES BVT PRINCIPALly applyed to instruct and comfort all afflicted consciences Affections HE vsed this triall of his affections as of anger griefe ioy or such like in this manner If by them he was made lesse fit to pray more vnable to do the good he should lesse carefull to auoid sin then he thought his affection carnall and euill and not of God but when his anger loue grief and other affectioÌ„s prouoked him more to pray and made him fitter to do good then he thought his affections to be sent from God as a blessing vnto him 2 God sheweth vs often in our affections what we may doe in our outward actions 3 Some labour more for knowledge lesse for affection some more for affection lesse for knowledge some busie themselues in Church-discipline and are slender sighted in their priuie corruptions some be diligent to espie things in others abroad and negligent to trie themselues at home but it is good to match both together 4 Rare good things are pleasant but by vse they are lesse esteemed and rare euill things are fearefull but by vse they become lesse grieuous This comes to passe because we rather bring with vs naturall affections of ioy and sorrow and feare than spirituall meditations which are onely of the true ioy and sorrow 5 We must euer learne to suspect our owne opinion and affection when the case any thing concerneth vs. 6 He said that when for some causes naturall affection deceiued him yet the ordinance of God caused him to doe duties 7 He thought it not good at table to be extraordinarie either in ioy or sorrow vnlesse it were for some special cause but rather it were conuenient priuately to a godly friend or before the Lord to powre out our hearts and after the example of Ioseph to make our affections knowne as little in companie as may be Afflictions 1 HE thought all afflictions to be puttings of him to God from slothfulnes 2 It is a most certaine thing in Gods children that the more their afflictions grow the more their faith groweth the more Sathan striueth to draw them from God the more they draw neer to God although indeed in feeling they caÌ„not see somuch 3 Many can speak faire things in the eares of God so long as they be in affliction but afterwards they will speake euill things in the eares of heauen and earth 4 He said to one complaining of sudden gripes and nips in the bodie Of sudden â—eares in the minde that we should make our vse of them and though it were hard to search the particular
Seâ— Psal. 119 vers 116. 1 Reasons to labour for increase of iudgement 2 3 Triall of our ioy Iests A generall knowledge Simile How the Gospell may be said to kill Loue the Saints 1 Notes of an holy mariage 2 3 4 5 6 If our owne heart condemne vs no man can acquite vs. Simile See before title of concupiscence The father to giue his daughter in marriage Consent of parents Second mariages not to be hastened Est mulâ—er inâ—amis propter nuptiarum festinationem si ante annum nubit In authenticis Iustiniani collatione quarta de nuptiiâ— What meditation is Godly meditation painfull False feares of mâ—lancholie Psal. 119. I am wiser than my teachers Horat. lib. 1. Eâ—ist 2 In vâ—â—ba juraâ—â— mag iâ—â— Meditation helps memorie Iosh â— 8. 1 Tim 4. 13. 15. How to helpe our sudden failing of our memorie in preaching the word The haste of young men to the ministery Mirth Temptation 1 How to discerne and discouer the 2 waies of men 3 Triall of our patience Some eate vp their hearts with griefe Cause of outward wants Murmuring CoÌ„tentation The simple preaching of Christ. 1. Cor. 2. 2. 3. 2. Cor. 4. 5. 6. 7. Hypocrisie Preachers must be farre from wrath 1. Tim. 2. 22. The corrupt actions of the body proceed from the corrupt affections of the soule To attend the holy ministerie and Preaching of the word Prayer in the night Prayer in the day To see our infirmities and waÌ„ts in prayer and to be grieued for them Iames 5. Secret corruptions may hinder successe in good actions Immoderate loue of parents Feelings most vnder the crosse 2. Cor. 12. 9. Meanes The long prosperitie of the Church Rules for admonition 1 2 3 4 5 6 7 8 9 A louing admonition What to consider in reprouing both little and great sinnes How vnwilling wee be to accept an admonition Motiues to practise admonition Simile Neuer trust him that will conceale a sin in vs. Simile Good euil natures Extreame sadnes To deferre sorrowing for some one sinne vnto the more generall accounting time who dangerous Triall of our hearts in reproches A mediocritie A triall of the rich mans faith Delayes Triall of our dulnes 1 2 3 4 5 Change of place and calling 6 7 8 9 Affection and feeling in singing Psalmes Cause of sin within vs occasions without vs. Sins be linked and chained one in another Heb. 3. 12. 13. Simile The triall of our state against any one speciall sinne often assailing vs. To know our speciall sinne How the godly feare sinne more theÌ„ externall crosses How the godly godlesse differ in their ioyes and feares Note True remedies against deadnes and auâ—es Christ is our wisedome Christ is our holines Esa. 11. 3. 4. 5. Christ is our redemption Note Spirituall pride How hard it is to confesse our sinnes to God Sundrie euasions of sinners 1 2 3 Admonition 4 5 6 7 8 9. 10. Discouer confesse the mother sinne 1 Consolations against diuers kindes of griefeâ— 2 3 4 5 6 Consolation against the feare of our owne vnworthines Sinne is wounded by prayer and temptation by resistance Rules for the sicke 1 2 3 4 Publike prayers for the sicke How the Lord corrects the pride of our prosperitie 1 2 Note Sathan buffeteth vs two waies 1 2 Possession 1. Cor. 6. Ye are not your owne Prophanenes Causes of great afflictions 1 2 3 4 5 6 7 8 The golden chaine of our free election 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 * Or as another copie is taken of them that vse violence to come to it Sermon-sicke Schismes Singularitie of spirit Checke of conscience Sathan feared in superstition too much and now in the light too little The crosses of the faithfull euer take away some drosse from them To resist our corruption in temptation Outward temptations Strange teÌ„ptations Against great temptations When to manifest our temptations to our brethren Sathanicall temptations To be tempted with vnbeliefe and the remedies 1 Prayer 2 Reading of the word 3 Confession 4 Attend on your calling with patieÌ„ce 5 Nâ—t to reason with our temptations or the diuel 6 To waite the temptation and so to offer it vp to God in prayer 7 Remedie To be teÌ„pted with worldly shame and the remedies 1 2 When and how temptations breed How Satans temptations follow our affections One fearing he had sinned against the holy Ghost Toresist teÌ„ptation Note Against presumption and dispaire Faith and feeling The growth of faith by two meanes 1 Not to be present at the Masse or any such superstitious seruice 2 3 Visions and preaching Lucrum ex â—â—â—â—o Lâ—â—oâ—â—s puluinarii PreparatioÌ„ to the hearing of the word 1 2 3 4 Simile Meanes of saluation Aduertisements against witchcraft 1 2 3 4 * Not for that they are good or lawfull but of blind people so called and reputed The morning how fit for Gods worship 1 2 3 4 Note Simile 1 2 3 4 5 Preperation to the word and Sacraments Of profiting in holy exercises All our power in prayer commeth from the word Simile Simile Hearing the word profitablie 1 2 3 4 5 6 7 8 Meditation and Prayer Our obedience must be free not constrained Triall of Hypocrites Ceremonies Pride Church Against deâ—â—â—â—s of repentance Repentance Afflictions of the reprobate Afflictions of the elect before grace in grace Note Heb. 3. 13. A sweete consolation Regeneration repeÌ„tance painfull but very gainfull Against spirituall pride Simile The fountain of the heart Simile Death To loue Christ more then his benefites Hearing of the word The loue of the world Word and Sacraments Hearing the Word Carnall Protestants Loue. Zeale Triall of our loue to God Regeneration Regeneration Ioy. Ioy. Loue of the world Ioy. True ioyes Gods presence Repentance Sinne. Repentance Affliction Prayer Word To respect future ioyes and griefes See Psal. 119. Ministerie Temptation Conference Regeneration Meditation of Death Obedience Vaine-glory Gods worship A good name Desires Prayer Offences Humiliation Prouidence Familie Repentance Mercie Regeneration Creatures Merit Temptation Temptation Sathanicall suggestions Mâ—anes Consession Hypocrisie Good things Prophets Familiarity Sinne. Perseuerance Affection Repentance Humilitie Heresie Repentance Persecution Sudden terrors of mind Vnthankfulnes Temptations Humilitie Conscience Securitie Feeling Death Regeneration Regeneration Youth Youth Temptation Sanctification Repentance Mortification Hypocrisie Infirmities Our spiritual vinion with Christ. Affections Admonition Spirits Goodworks Obedience Fauour Report Temptation Mirth Deceit Gods hand Word Vocation Affliction Zeale Temptation Godlinesse Grace Mercie Simile The securitie of the faithfull wandring through all the tribulations of this life Hebr. 12. 15. Custome Eye A coÌ„parison betweene the children of light and darknes How to examine our selues Note well Iudgements Feare ioy Ioy in afflictions The minde The pure vse of all blessings Foolish iesting Late repentance Ministerie The right vse of the creatures Tit. 1. 15. Rom. 4. ExaminatioÌ„ Sinners The â—â—â—re of the godly and godlesse how
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
priuie corruption of nature that by too open dispraise desireth to stirre vp his owne praise cōmendations Parents 1 SEeing a godlie man hauing his sonne in his armes whome hee loued tenderlie he said to him Sir there is the matter of your reioycing God make it the matter of your thanksgiuing 2 The Lord hath corrected the immoderate loue of parents towards their Children specially when it was grounded on nature more then on the gifts of God as we may see in Abraham who so loued Ishmael in Isaack who so loued Esau and in Dauid who so loued Absolon Prosperitie and Peace 1 MEn ought to vse all good meanes in the time of peace and before troubles come and yet though because outward things are as a vaile to hide Gods face from vs we cannot vnderstand good things so easily in prosperitie or if we vnderstand we hardlie haue the feeling of them we must therefore still vse the meanes in hope of that fruite and comfort that commeth in time of trouble vnto which time God often reserues our greatest feeling because it is the most needfull time of helpe 2 And if it be so that in our prosperitie we haue not vsed so the meanes yet are we not therefore in aduersitie vtterly to dispaire of comfort because the Word was giuen for mans helpe who needeth meanes not to helpe GOD who can comfort without meanes neither are wee to bee out of heart though our Conscience tell vs that wee haue vsed the meanes in some weaknes for the Lord pardoneth our infirmities and crowneth our sinceritie in them 3 Browne bread and the peace of the Gospell is good cheere 4 Hee said surely that long prosperitie will breede either heresie or securitie or some great aduersitie and that howsoeuer men did little feare these plentifull dayes yet when prosperitie is full and come to repletion there must needes follow some rupture and the abundance of wealth must needes haue an vlcer to breake out in one place or other Rebuking or reprouing of sinne 1 BEing asked how a man might reprehend he answered First looke that you haue a ground out of the Worde for reprouing then looke if it stand with your calling to reproue Afterward consider if some other man might doe it more profitably than you then looke before whome you reproue least you hinder the credite of the partie with his friends and increase his discredite with his foes And againe if by all occasions of calling person time and place the Lord hath put you in this place to rebuke sinne Consider you must put on you the person of the offender that as you spare not his sinne because of the zeale of Gods glorie so you presse it not too farre because of compassion to a brother then looke that with these your heart be right in zeale and loue and so call for Gods assistance before you speake his grace in speaking and for his blessing after your speaking If anie thing bee left out that might haue bene profitable please not your selfe in it but be humbled for it though some infirmities bee in you yet shall they not doe so much hurt as Gods ordinance shall doe good 2 We must rather winne men with a louing admonition then gore them with a sharpe reprehension that we may more easily worke vpon them afterward 3 If we thinke we may speake wee will speake too soone if we thinke we may keepe silence we will holde our peace too long when wee much loue the persons to whome we speake we slacke our zeale in rebuking of sinne if we be zealous against sinne we slacke our loue to the person 4 Wee may rebuke publikely a publike offence of a priuate man on this manner My brethren such a sinne hath passed from this place the guiltlesse neede not to be offended the person guiltie is to repent of it 5 His manner was both in espying and reprouing of sinne he would not alwayes more sharply reproue the greater sinne nor more earnestly reprehend the lesser sinne but measuring the accidents and the circumstances of the sinne with the qualitie and degree of the sinne it selfe hee did see that some appurtenances with the sinne did aggrauate or extenuate it So as a greater sinne with some circumstances he thought lesse to be reproueable and some lesser sinne with some accidents to be more condemnable euen as we see that the Lord did strike with death the man that with a high hand did but gather stickes on the Sabbath and yet not punished others so grieuouslie who of infirmitie did more deepely prophane the Sabbath 6 By admonition wee may winne and saue soules and for want of due admonition we loose and destroy soules When we are admonished we either denie the thing or else we quarrell with the affection of the speaker and finde many faults Wee had much rather haue our consciences priuily touched then our names openly dishonoured yet when we haue chafed with our owne shadowe and disputed with our owne reason it will come to passe that we shall speake reuerently of him behinde his backe whom we much gainsaide in words before his face Neither for all this vnpatient bearing of an admonition must we leaue off or maruell too much at the little successe of this dutie for either we sinned in the manner of doing or in the want of wisedome or we would too much haue gloried in our selues if wee had done good or too much grieued with our selues if we had not done good or we did conuince iudgement generally or not obserue the applying of things to their circumstances particularly or wee doe all without loue or without prayer and so though wee plant and sow God denieth the first and the latter raine to blesse our labours Againe we are to comfort our selues vnder hope of time to come for experience proueth that some at the first receiuing of an admonition most hardly haue after most profited by it and others receiuing an admonition very gently haue lost the fruits of it afterward very negligently For many curteous natures are as soft as waxe sooner able to receiue the impression of an admonition but lesse able to retaine it Again a more heroicall nature is as the harder wax not so soon admitting the print as surely keeping the print being made Many notwithstanding had rather sleepe in the whole skinne of their senslesnes of sinne and therfore giue entertainment vnto flatterers whom for a while they loue but afterward most grieuously hate for when a flatterer comming to haue some bootie is denied he will reason on this maner Sir I did you this good and therefore I deserue this pleasure Nay rather he should say I haue not done good but euil and therefore it is the mercie of God that I lose the wages of my sinne For let vs learne this as a rule of our liefe neuer to trust him that will promise to
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
case and that wee be as it were vtterly lost and past hope of recouerie there is no praise of redemption Heere then is the power and profit of our redemption that when all sinnes goe ouer our heads and heauen and earth the Sunne and Moone and the Starres come as it were in iudgement against vs yet a cleare and full raunsome shall be giuen into our hands wherewith to purchase our redemption and so to procure our perfect deliuerance beyond all expectation and so as it were to fetch something out of nothing We see for example in sicknes to haue either little daunger or in great daunger to haue deliuerance by present meanes is nothing but in extremitie and perill when Physicke can doe no good and make nothing for vs to keepe vs from the graue then aboue and beyond all this to be rescued therefro and to recouer our life from the pits brinke is a worke highly deseruing So though God driuevs to ordinarie meanes this is not to withdraw our redemption in vsing the meanes but to traine vp our faith that after hee may make knowne that he hath an helpe beyond all helpes and much redemption And this is needfull for vs to learne for if the meanes be manie we rest in them but if they be fewe and faint the meditation of this redemption will be most comfortable 15 It is an experiment of Gods Children that by prayer sinnes receiue their deadly wound and a temptation by resistance yea we shall finde it both sooner to depart and to recompence the present and little paine with an after and longer pleasure and contrarywise the not resisting thereof causeth it the further to feed in vs and the small present pleasing of our selues is payed with a long bitter griefe of conscience afterward 16 If we will truely learne how to auoide sinnes let vs remember oft what punishment we haue felt for sinne If wee will be kept from vnthankfulnes we must oft call to minde the things that the Lord hath done for his glorie and our soules health in vs. Sicke and sicknesse 1 THis I take to be a fitte prescription to all parties afflicted First to labour to haue peace of conscieÌ„ce ioy of the holy Ghost through the assurance of their sinnes pardoned in Iesus Christ then to be carefull to vse the meanes which may nourish their inward peace ioy thirdly they must reioyce and recreate themselues in wisedome and well-doing with the Saints of God and holie companie and lastly they must refresh themselues with kitchin physicke and a thankefull vsing of the creatures of God 2 It is not good to vse that for dyet which is prescribed for physicke for that will not worke in the extraordinarie neede of the bodie which is vsed as ordinarie in the state and time of health 3 He marked two things commonly neglected he saw that men being in daunger of death would bee prayed for in the Church but they would not haue the Church giue thankes for their recouerie Againe hee saw that women would giue thankes after their deliuerance which is a Christian dutie well beseeming them but they would not before aske the prayers of the Church And seeing it is so rare a blessing to haue the fruit of the wombe seeing sometime the mother sometime the children sometimes both died and that the gift of both is a worke passing the Sunne the Moone and the Starres it were nothing superfluous or burdensome in such cases to pray and to be thankfull 4 It is the wisedome of God ioyned with mercie for the preseruing of his Children in humility and thankfulnes if they forget to spie out and to be humbled for their inward corruptions either to let them fall into some sinne to punish their pride and sway of their owne wit or else which is his more mercifull chastisement to breake them with some crosse vntill their harts be bruised Hereof it commeth that the Lord is constrained to correct our haughtines and coole our courage by some kinde of affliction because we are ready to breake out in time of prosperitie Wherefore to cut off the occasions of sinne which Sathan would finde out in our proude flesh after long time of health the Lord sendeth some sicknes or some weaknes vpon vs to cut short our hornes wherewith by reason of long wealth wee would like Buls of Baâ—an push at the godly the Lord sendeth fire theeues and oppressions to let vs bloud in our riches least wee should â—e too rancke and grow into a surfet The best way in the middest of our prosperitie is to labour to thinke wisely and lowly of our selues and to walke fearfully as being now most jealous ouer this our corrupt nature which least feareth when Gods graces are greatest and namely as of all blessings this is one of the greatest â—uen in abundance health credit and authoritie to carrie as humble and meeke an heart and faithfull a spirit as wee would or ought to haue euen when we come out of some affliction So this of all the plagues is the greatest to be pricked and not to feele to be striken and not to be humbled for it And yet it is no great commendation to bee made better by affliction But this is the praise of godlinesse to grow on more in prosperitie then not to forsake our first loue then to enter into a lowly conceit of our selues for as it is a signe of a more liberall and ingenuous nature to learne more by lenitie than by seueritie or if he slip to recouer himselfe as carefully at the sight of another corrected before him as if he were beaten himselfe So it is a token of a minde more reformed to haue a bruifed minde rather with the â—aste of Gods mercies than with the terror of his iustice or if he see but an inckling of Gods displeasure breeding as much to strike his heart as if the heauie hands of a fearefull scourge were vpon him And here we must beware that we lose not the fruite of the least crosse for if we breake not our hearts with a little affliction we shall afterwards become blockish in greater Wherefore seeing it is a token of a melting heart to bleed at the least blow and it is a signe of a senselesse minde not to be touched vntill the sword hath tasted deeply of our blood let vs pray for the first grace of Gods children not to neede to be corrected or for the second to be the better by the least correction or at the least that the Lord let vs not goe so farre as neither prosperitie nor aduersitie can doe vs good Sathans practises 1 SAthan is readie euer to make vs most vnwilling to that wherein the Lord will most vse vs to the greatest good of his Church 2 We must pray that the Lord giue not that measure of leaue to the diuell that we giue out to sinne but that he would rather make Sathan
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
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
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
againe In like manner I say it fareth with them who either vnreuerently haue refused the meanes which should keepe their soules from surfetting or else vnthankefully haue abused those helpes which might haue recouered them againe From hence it coÌ„meth that some men are as much grieued for not vsing their good giftes to the benefit of Gods Church as others are troubled for pestering the Church with vnprofitable corruptions or as we shall see a rich man sometimes as much humbled for not giuing money to the poore which he might haue done as for heaping vp riches falsely which he ought not to haue done And thus many hauing receiued good gifts and graces from the Lord are seasoned sanctified by afflictions whereby they are taught to put their gifts in vre and to offer their seruice to Christ and others are forced to hide their gifts which cannot be without some decay of Gods glory without offence to the weake without the losse of many soules which otherwise might be wonne to the Gospell and without strengthening the hand of the aduersarie to slander our darke and dumbe profession All which things will in the ende bring terror of minde because if the Lord cannot worke vpon vs by taking away goods friends credit wife children or such like to bring vs to repentance he will surely whip our naked consciences he will enter euen into our very entrailes and pierce our secret bowels As we must examine our selues thus for sinnes of time past and present so must we vse this practise in sinne to come and this is very needfull For were it so that our life and conuersation were such as neither before nor after our calling man could iustly accuse it yet the hidden corruption of our nature may threaten some hainous downfall in time to come which hath made men of very good report conuersation to hang downe their heads and feare their secret hypocrisie as that which may breake forth to the shame of all their former life in time to come But because we forget to speake of them that in the examining of their liues past are much grieued for the want of sinceritie and for priuie vaine-glorie in themselues let vs before we goe to the searching of our hearts in sinne to come speake somewhat of this Men troubled for this priuie pride are either touched or not touched If the veile of sinne was so great in them that it hid Christ from them it is the good will of God that by this sight of their secret sinnes they should come to see the righteousnes that is in Christ Iesus and so they shall the better be kept from being iusticiarie Pharises For when being a long time well brought vp and leading a ciuill life the diuell would perswade vs of some inherent righteousnesse in vs it is the wisedome of our God to touch vs with the conscience of most hidden corruptions as also to certifie and make knowne vnto vs that euen from our birth there was a secret seede of sinne in vs which without the Lord watching ouer vs would surely haue broken forth to his dishonour As for them which haue had some working in them and yet are often plunged with sore distresses this trouble commeth to them for two especiall causes either for some hypocrisie that they did more in shew than in truth wherefore the Lord bringeth them backe againe to see their corrupt proceedings and that they may know all their religion to be but hypocrisie and all their righteousnesse to be but vnrighteousnesse or for the abusing of their knowledge in that they made it but a maske to iuggle in and that they made their affections to fight with their owne iudgements We must remedie this by not thinking of our selues aboue that which is meete and by labouring to imbrace the truth in truth And here let vs note that many of Gods children accuse themselues of hypocrisie when indeed they offend not in it for the most righteous persons are their owne greatest accusers and yet the accusation doth iustly arise from some fault on their parts for though they haue done things in truth yet because with truth they laboured not to see their secret corruptioÌ„s in some other matters they sustaine this trouble of minde So that there is nothing harder than to siâ—t and search our hearts to the bottome whether we respect our sinnes past or our sinnes present whether we looke to our priuie pride hidden wants or secret corruptions And to returne from whence we digressed to the examination of our hearts in sinne to come let vs obserue that in Gods children there is such a iealousie as they tremble at the very first motions and quake at the least occasion of sinne although because vice will sit in resideÌ„ce very neere vnto vertue there may be in them sometime too much scrupulousnes This feare causeth the dearest of the Saints of God to reason on this sort O Lord I see how many excellent in gifts and constant in profession for a long time whose ende hath not answered their beginnings whose deaths were not like to their liues This is true whether we looke into the word or into the world and it is a thing that may much humble vs. For though we may remember what we haue beene and know what we are yet who can tell what may come vnto him hereafter Oh that the serious meditation hereof would dwell long vpon our consciences that with an holy iealousie we might preuent the sinne that is to come But alas there be some venturous knights which think it no masterie to offer themselues to masking minstrelsie and dauncing nor to runne into quarrels braules and contentions as though they had their eares their eyes their hands and their feete in their owne power and at commandement to vse and gouerne as themselues list Howbeit Gods children better fenced with his grace than those bold bayards are afraid of these occasions as knowing full well that their eyes may soone be prouoked to lust their eares may quickly listen vnto vnchast delights their hands may suddenly strike a deadly blow and their feete may easily be sâ—ared in carnall pleasures Beware O man be circumspect O woman that thou prostitute not thy selfe to too much libertie for although in comming to such lasciuious and contentious places thou diddest purpose none euill yet for thy ventring without warrant thou maist be ouer thy shoes in sin and plunged in some wicked attempt ouer head and eares ere thou beest aware And because vice is so confine vnto vertue beware also of superstition for still the enemie laboureth either to make thee too hardie in sinne or else he will cause thee to be too fearefull and superstitious either he will puffe thee vp with presumption or assault thee with desperation To these tentations our nature is very pliable first to presumption as may appeare by our common speech â—ush the preacher is but a man as
I am I am sure he hath infirmities as others haue we are no Angels our nature is corrupt we are but flesh I am sure you would not haue vs Gods Thus the diuell commeth to tempt but he apparrelleth himselfe in another sute when he commeth to accuse and then of a flye he makes an Elephant of the very smallest pricke of a pinne a globe of the whole earth of a molehill a mountaine and presseth sillie soules with feares and terrors that they know not how to winde out themselues If he cannot bring them to make no conscience where they should make conscience he will labour to bring them to make conscience where they neede make no conscience He careth not whether thou wilt be remisse or superstitious so thou be one of them If he cannot get you to follow the Epicurisme of the world as Libertines in diet and apparell he will make you so precise as to thinke it a hainous sinne to eate one bit of meate or to weare one rag of cloath more than for necessitie How needfull therefore it is to saile with an euen course we may coniecture by other things which will bewray the corruption of our nature In the time of a plague we shall see some will be so bold that without any lawfull calling or godly warrant they will rush into places infected and then falling sicke their conscience prickes them for their tempting of God by an vnaduised boldnes in the houre of their death Others plunged as deepely in a quite contrarie extremitie are too fearefull when they doe but heare of the sicknesse and for very feare haue beene brought to deaths doore only by imagining thēselues to haue been infected when they haue been most free who oftentimes haue euen died and that without any naturall cause that euer could be knowne but onely through immoderate feare and the iudgement of God comming vpon them for their infidelitie and vnbeleefe Thus it is with vs in Christianitie in that as well the oppressing our selues with too much feare to be ouercome as the carnall securitie in not fearing to be ouercome may bring sinne vpon vs God his children must labour for a measure and that must be sought for in the word which will teach them how they shall neither decline on the right hand nor on the left but will guide them in the narrow way shewing in euery thing what is vertue what is vice what is the meane what is the extreame Among many examples let vs consider of zeale a most precious vertue in Christianity so long as it is free from the extremities Otherwise if we be cold in zeale it is a sinne on the left hand if we be zealous without knowledge it is preposterous and becommeth a sinne on the right hand But can we not come to some perfection No if you vnderstand it for an absolute vnspottednes albeit to that perfection which the Scripture taketh for soundnes trueth and sinceritie of heart which is voide of carelesse remisnes we may come Neither doth the Lord deale with vs after our sinnes nor reward vs after our iniquities in whose eyes the most glorious actions of men are but as waters flowing purely from the Conduit but defiled by passing through a filthy chanell Wherfore hauing these imperfections let vs not seeke to be more righteous than we can be saying for euery error of this life Oh I am none of God his sonnes I am none of his daughters for I cannot finde that perfection in me which is to be required But let vs comfort our selues in the truth of our hearts and singlenes of our desires to serue God because he is God and so we shall be accepted of God I speake this to this end that poore soules might haue comfort and know that if they abhorre sinne as sinne if they examine themselues for it if they grone vnder it if they mislike themselues for it if they feare to fall into it the Lord will not pursue them with the rigor of his law but will giue them the sweetnes of his promises they are no more vnder the curse but vnder grace But further to inforce our exhortation to auoyde too scrupulous a feare which hindereth the true examination of our hearts let vs thinke that it happeneth in the spirituall conflict as in ciuill warres We reade that many cities lying in great securitie haue suddenly both beene assaulted and ouerthrowne as also how some Countries too much negligent in the meanes through an excessiue fearefulnes haue incouraged their enemies with more greedy violence to pray vpon them With which kinde of stratagems our aduersarie me diuell being well acquainted doth often practise this policie If he see vs without all feare too quietly to rest in our selues he thinketh his assault must needes be the stronger because our resistance is the weaker Againe if he descrieth in vs a cowardly feare and fainting of heart before we once begin to ioyne battell with him he will set vpon our immoderate feare and as villainously as suddenly stab vs to the heart and make a present spoyle of vs. Common practise doth further teach vs that when we can heare the word without all trembling at God his iudgements when we can pray without all feare before the Maiestie of God when we can come to the discipline of the Church without all reuerence of the ordinance of the Lord all is in vaine Againe let vs heare with too much trembling and we shall learne nothing let vs pray with too seruile a feare and our worshipping of God will be without all comfort and vncheerefull Thus if we neither lessen sinne that is sinne indeede neither make sinne of that which is not sin in truth it is good to proceed to this three-fold examination to lay the edge of this doctrine more neere our affections because many will be sound in this ripenes of knowledge and barrennes of conscience to speake dispute and declaime of all these things very skilfully which flickring in the circumference of the braine and not sitting at the ground of the heart doe seale vp a more iust sentence of condemnation against them To helpe this euill we must meditate deeply of the Law and of the Gospel together with the appurtenances of them both that finding ourselues farre from Gods blessings promised to the keepers of the law and seeing our selues neere to the curses due to the breakers of the law we may raise vp some sense of sin in our selues Yet herein we must not stay our foote but giue a further stride for whereas many by a diligent view of the law haue come to the sense of sinne in themselues and saw plainly their owne condemnation yet because they laboured not to see the guiltinesse acquited by the remission of sinne in Christ they plunged themselues into a bottomlesse sea of sorrowes Others hauing passed these degrees and hitherto made these steps to auoyde the wound of conscience haue come
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
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
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
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
to accelerate their death or to reade mee as some haue read Plato that thereby they should hasten the time of their deliuerance but that wee should learne when God doth becke for vs wee should bee readie to remoue and that for none other causes but for faith and in hope of Gods promises a full feeling of our sinnes discharged a sure confidence of God his power in raising vs vp againe and a stedfast hope of a more glorious possession after this life By these meanes wee shall so rest in the hands of God that when nature decaieth wee shall haue our departure with calmnes and in a good time shall through a naturall ripenes rather voluntarily fall of than violently bee pulled off Wherefore wee see that this rash and vndiscreete desire off death is either in mindes that are abiect or in men in whose flesh their spirits are alreadie buried as also that the triumph of the godly proceedeth from hence euen a full assurance that he which raised them vp euery morning will raise them in the last day and that hee which raised Christ their head will also raise them his members This is that which will stay all quiuering of the flesh wherewith many are so benummed that they cannot with gladnes drinke of that cup whereunto the Lord allotted them If euer this doctrine of the resurrectioÌ„ was needfull it is now adaies most needfull wherein wicked Heretikes would depriue vs of the comfort of it It will not serue in the time of temptation whether it come immediatly from the diuell or medâ—â—tly by his instruments to rest in our infolded faith with the Papists or to say wee beleeue as it is in the Creede wee beleeue as the Church beleeueth But to leaue the diuell himselfe hee hath suborned such priuie and treacherous aduersaries of this doctrine as with impudent faces will agree with vs in matter and in word will graunt the resurrection and yet shift away in their manner and in sense and truth blasphemously denie the power of the same Thus Hymineus and Philetus would not flatly denie the resurrection nay they would graunt it but how they saide it was past Thus cunningly Satan would ouerthrow the manner of the resurrection by permitting them to dally in the matter Againe shall wee thinke that the Sadduces did generally resist it no they had their false glosses and their forced interpretations with whom Satan in policie would pretend a maintaining of that which in purpose hee sought to mangle and marre The Philosophers had many glancing and glorious speeches of the immortalitie of the soule but when they came to this point concerning the rising againe of the flesh nothing was more ridiculous and incredible vnto them In so much that many of them of the Epicures and Stoikes mocked Paul disputing of this matter and said What will this babbler say as wee may reade Act. 17. verse 18. And when hee spake of the resurrection from the dead some mocked and others said we will heare thee againe â—f this matter Surely if the rising againe had been nothing but the renewing of the minde as some fondly dreame and falsely affirme it may bee thought that the Academicks would haue conceiued this doctrine and Platoesidaea hath as great secrets But here is the point which they sticke at and can by no meanes digest it that the naturall bodie after it is consumed into the ayre fire water or earth should afterward reuiue and receiue supernaturall qualities and as Philosophers and Heretikes cannot brooke this kinde of teaching so sure it is that few of the common professors receiue it in truth as their liues doe manifestly proue Besides there is another euill more perillous than these Through the close subtiltie of Satan this mysterie of iniquitie is cunningly conueyed into the heads of the more learned sort to discourse of certane places of the old Testament which godly learned and ancient Fathers haue construed of the resurrection and are denied of these men As these places Iob. 19. 25. 26. 27. and Esaj 26 19. and Daniel 12. 2. It may be and I do thinke their intent and purpose was not to misconstrue the places Howbeit it was Sathans policie to abuse the truth and vndermine our faith it was the secret iudgement of God to suffer Sathan so farre to buffet them Wherefore that we may the better be armed against the day of triall and that we may stand strongly in the day of temptation in our possession we will by God his assistance first set downe those expresse testimonies in the word of God whereby this doctrine is confirmed Secondly we will alleage those reasons out of the Scriptures which implie this thing though they doe not plainely affirme it Afterward wee will vnâ—ase the shifting visard of Heretikes whereby they would counsell men to some liking of their opinions Wherefore that wee may the better answere the diuell and his limmes let vs first consider of that translation of Enoch Genes 5. 24. wherin the Fathers haue obserued a manifest testimonie of the resurrection with whome I agree in part but not in generall because I dare not affirme with them that the body of Enoch is in heauen seeing as yet Christ alone is risen from the dead and was made the first fruites of them that slept And albeit that Enoch and Eliah did not fall asleepe as did the other Fathers yet because it is saide Hebr. 11. 39. that the Fathers in old time among whom Enoch is mentioned receiued not the promise that is the fulnes of the promise it cannot bee that Enoch his flesh is yet in heauen And howsoeuer hee was taken away by vnknowne meanes neuerthelesse that GOD that could so hide the bodie of Moses that euen the diuell looking for it could not finde it hath also laid vp the bodies of Enoch and Eliah in such meanes aâ— are hid from vs. And as the Lord hath infinit meanes of hiding so hath he incomprehensible means of finding as well of the bodie of Enoch as of the bodie of Moses Now whereas it is saide Heb 11. 33. that they suffered that they may receiue a better resurrection it must needes be that there is a rising againe of the flesh Againe we read Exod. 3 6. that the Lord said vnto Moses I am the God of thy Fathers the God of Isaac and the God of Iacob In which place it may seeme not a sufficient proofe to confirme so great a matter Howbeit our Sauiour CHRIST vseth it as a bulwarke against the Sadduces Matth 22 32. where our Sauiour Christ to prooue the resurrection inferreth the same words adding to them thus much God is not the God of the dead but of the liuing where wee see how Abraham Isaac and Iacob being aliue haue their bodies in the Lord his hands in keeeping as well as their soules Wherefore seeing both the Prophets and Christ himselfe haue vsed this place to that ende wee also
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
their bounds breake out of their bottels cloysters and chambers to ouâ—rflow all is vnable to drawe our bodies out of the dust Sure it is that flesh and blood can hardly admit this doctrine and therefore we had neede to arme our selues with these and such like meditations If we weigh more deeply the prouidence of God in his Church either whilest it was more particular in one familie or more general in moe we shall haue our faith in this doctrine the more coÌ„firmed For he who accomplished his promise made vnto Abraham in blessing al the nations of the earth in his seede euen when the ordinary course of nature was dead both in Abraham and Sarah by bringing Isaac out of their loynes and fulfilled his couenaÌ„t vnto Dauid his seruant in bringing Iesus into the wombe of Mary whilest as yet shee knew no man who was the promised seede to bruise the Serpents head is no lesse able to take vs out of the drie wombe and dead bowels of the earth according to his promise Gen. 22. Abraham at God his commandement is readie to offer vp his sonne Isaac in whom all the promises were to be accomplished neither was he hindred by vnbeleefe why The Apostle saith Heb. 11. 19. He considered that God was able to raise him vp euen from the dead from whence he receiued him also after a sort neither would he tye the power of God to ordinarie meanes Thus we see he ouercame all vnbeleefe by faith in the resurrection What if we consider how mightily the Lord restored and multiplied his Church after he had ouerflowed the whole earth with water What if we call to minde the mightie preseruation of the Church in deliuering them through the red sea when the waters diuiding themselues stood as a wall on either side of the Israelites What if we consider how mightily the Lord coÌ„ducted his people safely thorough the wildernesse fortie yeeres giuing them Manna from heauen water out of the rocke healing them that were stung of Serpents with the beholding of a dead Serpent and preseruing their apparell that it was not worne in so long a time Shall we not thinke that the same God is able to raise the bodies of his Saints out of the earth It is recorded 2. King 4. 36. that Elisha the man of God restored to the Shunamite her sonne being dead and 2. King 13. 21. we reade that a dead man being cast into the sepulcher of Elisha and touching his bones reuiued and stood vpon his feete Did God thus confirme the doctrine of Elisha and will he not much more confirme the doctrine of his deare Son Could Elisha by the power of God giue life vnto others shall not the Lord aduance his owne person in himselfe at the last day Daniel 3. Shadrach Meshach and Abednego refusing to serue the false gods and the golden Image which Nebuchadnezzar had set vp who might haue had policie to haue kept their faith to themselues as our Familists do now adaies were cast into the hot fiery furnace and yet by beleefe in God were so preserued from it that the fire had no power ouer their bodies not an haire of their head was burnt neither were their coates changed nor any smell of fire came vpon them Dan. 6. the Prophet of God refusing the commaundement of the King was cast into the den of Lyons who by faith obtained the Angel of the Lord to shut vp the LyoÌ„s mouthes that they could not hurt him Ionah 2. we reade how he being in the fishes bellie three daies and three nights at the commaundement of the Lord was cast out vpon the drie land Matth. 27. 52. it is said that the graues did open themselues and many bodies of the Saints that slept arose 56. And came out of the graues after his resurrection and went into the holy citie and appeared vnto many What shall we say of these things Did the fire contrarie to it nature cease to burne the bodies in it at the presence of an Angell will it not restore the bodies being burnt at the power of God presence of Christ Did the Lyons spare the body from deuouring and shall they not deliuer againe the bodies hauing deuoured them Can the Whale deliuer Ionah after three daies and will not the sea surrender her dead Did the dead arise before their time to shew Christ his passion shall they not arise at their time to appeare at his glorious comming Cannot that God that made Angels to appeare in humane shape make men appeare out of the earth in their owne shape And why did the Angels from heauen the dead bodies from earth so suddenly receiue that estate and so suddenly lay it downe but to shew that their time of perfection was not yet come Now let vs see those reasons which are drawn from God as he is our Mediatour wherein we will consider certaine things done in his owne person and things to be obserued in the meanes which leade vs vnto him Luk. 8. 55. Our Sauiour Christ ariseth from death to life the daughter of Iairus And which is a further degree Luke 7. 14 he reuiued the widowes some lying on the beare in a coffin readie to be buried Nay which yet is a further degree and more marueilous Ioh. 11. 44. he raiseth Lazarus Marthaes brother hauing been dead foure daies Lastly Matth. 26. he mightily raiseth himselfe hauing beene dead three daies and three nights and that without all qualitie of corruption Who then dare doubt vnder paine of damnation that the same Iesus Christ can raise our mortal and corruptible bodies or that he will not change our vile bodies and make them like his glorious body by thaâ— mightie power whereby he is able to subdue all things vnto himselfe Behold Pilate sealeth the stone which couereth Christ in his buriall armed men are prepared and watchmen sit at the graue neither could all these things keepe vnder the power of Christ from rising What then Forsooth which is most vnlike they inuented that poore sillie soules came stole him from the armed men Well he was seene first of Mary then of certaine Disciples afterward of moe than fiue hundred We see now his rising was corporall it was no spirituall resurrection in what sort he rose in like manner shall we rise also but he rose in the flesh then shall we rise in the flesh and therefore not in the spirit alone as our brainsicke heretikes imagine Now he rose not for his owne cause no more than he was purely borne holily liued and innocently dyed all these things he did for vs that we might be sanctified that we might be iustified that we might be glorified Neither did he suffer in the bodie alone but in the soule also whereby he shewed that he freed not the soule alone but the bodie also because the body as well as the soule was guiltie and punishable for sinne He rose not in soule alone but in
neede not to condemne him he hath done enough let my sitting in iudgement vpon him cease seeing he hath so straightly examined himselfe I remit all I will examine no further hee is free let him come and so let him eate and drinke Thus I say our examination must be in a iudiciall forme that is we must enquire of our selues whether we be guiltie or not guiltie worthie or vnworthie And because euery man is readie to perswade himselfe that he is worthie to beare out this point we are to trie our selues whether we haue faith and because faith hath relation to the truth and the truth must try vs which saith Cursed is hee that continueth not in euery poynt of the Law to doe it wee must search our bookes of remembrance considering what God hath against vs and examine our selues according to euery word thereof Then because we must be constrained to conclude that we be vnworthie we must in the next place goe out of our selues and faint after the righteousnesse that can make vs worthie For a man that findeth himselfe to be left in the estate of condemnation to him will seeme a good saying worthie to be receiued That IESVS CHRIST came into the world to saue sinners and to him the name of a Redeemer will be most precious And therefore at this second returne commeth to be considered of that Faith which commeth by the blessing of the Gospell whereby wee seeing our owne ignorance doe seeke wisedome out of our selues being conscious of our owne vnworthinesse and sue for obedience in the Sonne of GOD and seeing we are altogether aliants from God by reason of these things we seeke for our perfection in CHRIST vpon this condition is righteousnes giuen vnto vs. Then because the examination of this standeth in another point for that a condemned person will redeeme his pardon by a price be it neuer so great if by any meanes he be able to make it and a man spareth no cost for that which indeede hee doth loue as wee may see in the example of a vile loue of Esau who setting his loue euen vpon meate was content with the losse of his birthright to buy it if we truely esteeme Christ his death wee will giue any thing for it And truely God requireth nothing at our hands but euen that small condition Ephes. 4. 52. To be curteous one to another and tender hearted forgiuing one another euen as God for Christs sake for gaue vs. Where we see that as God hath for giuen vs so we should forgiue others â—or a man that purposeth truely to haue Christ it is little to giue â—oue that as the Godhead head wrought in loue towards vs so we must worke in loue toward others This as a necessary thing is first to be required the rather for that we escaping the sentence of condemnation and that by no other meanes but by remission which is as a bridge to escape by it were very rigorous and hard dealing we our selues hauing gotten ouer others being as desirous to come ouer if we should pull vp the bridge from them this would be too sauage euen among the heathen This point of louing others God so loueth and so accounteth of that if a man were readie to come to the Lord his immediate worship hee is content this dutie should rather be left to him vndone then that dutie should be vndone to our brethren And in the parable of the debtor we see this more effectually For so long as the debt is directly the Lords hee breaketh out into no such words as hee doth when the seruant taketh his fellow seruant by the throate saying Pay mee that thou owest So that the retaining of enmitie to our brethren doth after a sort more offend God then our offending against God himselfe This is all the Examination before hand When a man hath by due Examination found himselfe vnworthie and vnworthy in respect of himselfe then is hee to be transformed And here note a thing contrarie to our common diet Though in our ordinary foode our meate is changed into vs and becommeth of our substance not we are changed into it here in this meate I say it is contrarie we are transformed into it not it into vs so that we may say of this spirituall food as of the nature of the leauen The leauen is not vnleauened and changed into the meale though it â—eth hid in the meale but the meale is transformed into it and leauened by the leauen So may we say of this sacramentall food we are traÌ„sformed into it Wherfore seeing the Apostle saith Leâ— a man examine himselfe and so let him eate our examination must end in eating and drinking and not in abstaining They then that thought they honoured the Sacrament with abstinence they by this rule plainely dishonour it for it is saide Let him examine himselfe and so eate not so let him abstaine And the Sacrament is abused as well by forbearing hauing examined our selues as by receiuing it vnworthily The things receiued are called Bread and Wine Concerning the nature whereof better relation we cannot haue then Psalm 104. where seeing the vse of Bread and Wine to bee to nourish to strengthen and to comfort wee shall the better marke the Analogie in this The bodie of Christ represented by Bread must haue that effect in the soule which bread hath in the bodie but bread hath this effect to strengthen the body of man as appears by the cited testimonie of the holie Ghost therfore our soules by CHRIST receiue strength against sinne We reade in Genesis that Abrahams seruant returning from their pursuite had their hearts strengthened by bread which they had of Melchisedech and we know that the Paschall Lambe was to giue strength to the eaters thereof so our Sauiour CHRIST calleth vs vnto him that hee may giue vs spirituall strength for newnesse of life in the strength whereof wee must so labour for righteousnesse as if heauen were to bee purchased by our works For CHRIST his bodie is not only quickened but quickening not only sanctified but sanctifying And as in the bodie such be the humours as in the meaâ—e so in the soule in the actiue parts of righteousnes wee receiue such meate as may enable vs to labour for the kingdome of heauen This is that which the holie men did take in the Sacrament On the other side the blood of CHRIST must worke that effect in our soules which wine doth in our bodies The effect of wine is also set downe Psalm 104. but more liuely Pâ—ou 31. it is said wine is to comfort them that are in the present estate of death for such wine was ordained Then looke what the gladnesse is of the bodie after the wine receiued so there is the same analogie by spirituall comforts in the blood of Iesus Christ seeing that wee can no more goe through that absolute
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
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
Noah to become a laughing stocke to his owne son What heart-breaking to Dauid by his owne sonne to bee thrust from his kingdome So grieuous were those punishments laid vpon them that if without any respect of hell or heauen we could consider of them we had rather want all the pleasures of sinne which they enioyed then wee could beare the reproch and feele the paine which they suffered Last of all when the graces of the spirit of God are once decayed they can neuer bee repayred and recouered but with much sorrowe and great danger for it cannot but breede much sorrow of heart to remember his former sinnes to examine and see the greatnes of them to apply Gods iudgements to them and to prouoke himselfe to sorrow for them This is as it were to goe through the pikes and through a purgatorie in this present life and yet this must be done before wee can recouer Gods graces againe Againe it is a very dangerous thing for in such cases men are brought as it were with Ionas into the bottome of the sea and as Dauid saith into the deepe waters so that all the surges and waues doe passe and flow ouer him Now we know what danger it is for a man to be thrust ouer head and eares into the deepe waters and therefore they that are in such a case are in great danger Wherefore all these things considered the losse of all our labour the losse of all true ioy the vnfitnes to doe good the readines to sinne the griefe and daunger that insueth thereof will or at the least wise may cause vs to beware how weâ— quench the spirit And this is the vse of the doctrine in humbling of vs which also doth furthermore serue to comfort vs knowing that we may suffer a great decay of Gods graces yet by the rod or by the word of God or by both they shall be renewed in vs againe And thus much of this commaundement that the Apostle giueth here that we should not quench the spirit OF MVRMVRING THE SECOND SERMON Exodus 16. 2. And all the congregation of Israel murmured against Moses and Aaron MANY men nowadayes hearing the often murmurings of the children of Israel doe euen spit at them and account them as the worst people vnder the Sunne which would so often and so obstinately rebell against the Lord. But these men doe little consider either the temptations wherewith the Israelites were prouoked to murmur or the corruption of their owne hearts which will as bitterly murmur vpon lesse occasion For albeit they were an obstinate and stiffe necked people as Moses witnesseth of them euer since they came out of Egypt vntill now yet here no doubt they were vehemently tempted when they from the plentie of all things which in Egypt they enioyed were brought into a rough desert wildernes being sixe hundred thousand men besides women and children great store of cattel hauing neither meate nor drinke wherwith they might be nourished Wherefore let vs cease to wonder at this people and let vs in them see our owne corruption we shall finde it to be as great as euer theirs was For doe not many men I pray you euen among vs beholding the riches of others or the plentie of things which the Lord bestoweth vpon his Magistrates or ministers for the faithful discharge of their duties doe they not I say murmur against Gods seruants set ouer them And are they not more grieued for the waÌ„t of such things than thankful for that the Lord hath freed them from such troubles which others haue or giuen them sufficient to liue vpon True it is notwithstanding the greatnes of this peoples temptation yet their sinne was wicked in them and great and hainous in the sight of God because that whereas they had often times manifold waies after a wonderfull manner felt and tasted of the goodnesse of the Lord in so much that the very vnthankfullest of them all had been driuen to confesse it for wonderfull was their deliuerance out of Egypt so miraculous was their preseruation at the red sea and infinite mercies more aboue hope and expectation bestowed vpon them yet now forgetting all his former benefits would so gradge and murmur for the want of meate that rather than they would continue still they would wish againe to returne to bondage And indeede such is the nature of murmuring that it will cause a man not only to forget Gods benefits but to forget that he is a man It preuailed so much with this people that they wished themselues againe in Egypt although they knew that there they were most miserably afflicted that the Lord in carrying them thither at the first did in iustice punish them for their sinne And this wish of theirs is as much as if they should haue said would the Lord had at once cut vs off and destroyed vs rather than left vs in this case Thus they were contented to doe so that they might haue their bellies full and rather than they would depart from their flesh-pots and other pleasures which in Egypt they inioyed Many are like minded to these people nowadaies for wee see diuers vpon their death-beds very senseles and secure who can be conteâ—ted with open mouth to record the goodnesse of God towards him in things concerning this present life but in the meane time being without hope sense or feeling of the sweete ioyes to come doe die thus by their fleshpots Othersome if they bee brought to any miserie as pouertie sicknes or such like doe beare it so impatiently that in their hearts and oftentimes in open speeches they wish they neuer had been borne shewing thereby that their flesh-pors doe more like them and their health doth better please them than the goodnes and louing countenance of the Lord. None of all these doe euer consider what they haue receiued of the Lord but their eyes are still vpon their wants and the want of one thing that they doe desire though it be but small is more disquietnesse vnto them maketh them to murmure more than the enioying of many benefits which they haue can quiet their hearts in the trust of Gods prouidence or make them thankfull Now if any of vs shall be brought to wish our death by the griefe of any affliction let vs shake it off and put it farre from vs the desire is euill for it is better as Salomon saith to be a liuing dogge than a dead lyon For bee wee neuer so miserable whilest we liue there is a time left for repentaÌ„ce but after death there is none therfore in thy life time labour to feele Gods mercie in Iesus Christ and then no miserie shall euer hurt thee till thou be gathered into his kingdome This shalt thou learne to doe if thou canst receiue the fauour of God for it selfe though it come alone yea though trouble doe come therewith knowing and perswading thine owne
from them be glad of such excuse Surely this estate bewraieth a proud heart blessing it selfe with a fulnes and cloyedenes of the meanes and either sheweth vs to lie in some sinne presently or that we are like to fall into some sinne hereafter and that shortly Howbeit being absent iâ— hauing these or like affections wee can mourne beate our owne hearts and iudge our selues enquiring of the things spoken at their hands that haue been at the congregation if being absent in bodie with an humble sight of our want wee are as present in spirit if euen in time of exercises we bestow the time in prayer in reading or in meditation the Lord will shield vs from sinne and the shame of sinne Againe if wee shall finde our selues subiect to peeuishnes concupiscence or couetousnesse with lesse power to preuaile against them that wee haue had let vs feare least some pride hath gone before If wee cannot recouer our selues out of these euils by prayer or mourning let vs suspect our owne hearts that some securitie in the meanes hath ouertaken vs the Lord for a time hath left vs the diuell hath foyled vs. It is a blessed thing to get the victory of our faults before they be ioyned with the offences of the world with the griefe of the godly with the reproch of our aduersaries with the trouble of our owne consciences with the hazard of Gods glorie And therefore if it be so the good will of God let vs earnestly desire him that our trials and temptations may bee inward that they may bee stayed and stenched when they beginne that they breake not out abroade to the greater dishonour of the Lord and our further discomfort which surely they will doe if by cherishing them and not checking them wee striue not for some safetie against them Let vs humblie therefore long before feare this reproch to come and pray with the Prophet Lorde keepe mee from the reproch which I feare least otherwise the Lord seeing vs make no conscience in these cases bee auenged of vs who surely will dishonour them that sticke not to dishonour him Cease then to gaze at the worke of God and labour to gage the pride of your owne hearts in affection which the Lorde is contrained to shame vs with for the abuse of his graces for the discredit of his word the contempt of his glorie and for the neglect of our owne saluation which being before purposed rather then it should bee vnaccomplished wee shall haue shamefull Sergeants sent vnto vs as fire on our houses warres to spoyle our goods sicknes to weaken our bodies and torment of minde to scourge our consciences which will draw vs out by the eares from the heauie slumber of sinne wherein wee snorted And thus fitlie though suddenly we are slipt into the second point and obseruation of this doctrine which is that wee should not be too hie to enter into the gates of aduersitie nor being entred to behaue our selues vnpatiently as though it would vndoe vs to sit in the house of mourning a while rather wee must reioyce in it and be thankfull for it saying with the Prophet It is good for mee ô Lord that thou hast afflicted me c. because the holy Ghost here telleth vs that lowlinesse goeth before honour and in the schoole of humilitie wee shall learne the way to true glorie and Nobilitie Neither doe I here meane that affliction in it selfe hath of it selfe such vertue as to humble vs truly vnder the hand of God but when the spirit of God worketh with it that then it will breede in vs the fruites of righteousnesse repentance faith and holinesse it will driue vs to seeke comfort in the world to aske comfort by praier to yeeld comfort by compassion on other mens euils And therefore it is necessarie against the policie of Sathan who would discourage the Saints of God in their profession by dressing them with afflictions to stay our selues in this testimonie of the holy Ghost that before glorie goeth affliction and after lowlinesse commeth honor either in this life or in the life to come or in both This must further teach vs to profit by the threatnings of God publikely preached not to threaten them or to murmure against them that lay the iudgemeÌ„ts of God against vs in the law this must cause vs to make much of them that by sharpe censuring of vs will soonest draw vs out of sinne This must worke in vs a desire to reape some fruite by priuate admonitions yea and to call on others to admonish vs that we may still be kept in some good course of humilitie Further and besides this it is profitable for vs to frequent them that are sicke ready to diâ— perplexed in spirit imprisoned in chaines and oppressed with miserie that in them we may see our selues as in a mirrour and so with Moses to chuse rather to suffer afflictions then to enioy the pleasures of sinne for a time This acquainting our selues with the iudgements of God will both rubbe off securitie and stirre vs vp to greater thankfulnes for our selues and pitie towardes others Wherefore they are not in the way of humilitie to obtaine glorie who are so tender sighted that they cannot abide to see the iudgements of God they are too daintie eared that cannot or that will not heare the threatnings of the Lawe saying oh I cannot abide to heare one in desperation I cannot away to heare such fearfull speeches to heare the diuell speake in one I loue not to see one lie gasping and panting in death These things would depriue me of all mirth breede melancholy and stirre me vp to mâ—â—â—es Nay this delicatenes to flye from the Lord thus drawing neere vs will hasten these things vpon vs which we will not profit by in others Such eyes to see such eares to heare such hearts to be humbled it becommeth Gods people to haue that as they loue nothing more than glorie so they labour for nothing more than humilitie as they shun nothing more than coÌ„fusion so they auoid nothing more than pride of heart Which that we may doe let vs cast down our selues before the throne of mercie in the name and mediation of Iesus Christour Sauiour O eternall God and our most louing father behold vs in thine owne couenant c. FINIS OF THE GOOD EDVCATION OF CHILDREN THE SIXTH SERMON Prouerbs 17. 21. Hee that begetteth a foole getteth himselfe sorrowe and the father of a foole can haue no ioy THE holie Ghost speaking in the Scripture of foolish sonnes as that he that beâ—etteth such a one getteth himselfe sorrowe and that the father of a foole hath no ioy meaneth it not so much of naturall idiots and such as are destitute of common reason although it is true that this is a lamentable iudgement of God and a heauines to the parents of such a childe as of wicked children such as
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
of the word of God succeeding them vnto the end of the world as it appeareth by Matthew the 28. the 19. and 20. verses Goe therefore and teach all nations baptizing them in the name of the Father and the Sonne and the holy Ghost teaching them to obserue all things whatsoeuer I haue commaunded you and loe I am with you alway vntill the end of the world The Apostles are gathered to their fathers but the ministerie shall be for euer it continueth vnto the end of the world therefore vnto the Ministers also are committed the keyes of the kingdome of heauen and they are the porters of the kingdome of heauen as the Apostles were Now this is euident by Ephes. 4. 11. c. He gaue some to be Apostles some Euangelists some Pastors and some Doctors And vnto these hee committed the ministerie of the word vntill the time that all the elect Saints of God were gathered together and the bodie of Christ througâ—ly builded vp which should not be before the end of the world By this we see that the Ministers are the porters of heauen and that they haue the keyes of the kingdome of heauen as the Apostles had Of this kingdome our Sauiour Christ speaketh Matth. 23 13. where hee reprooueth the Scribes and Pharisies saying Woe bee vnto you Interpreters of the Law for you haue shut vp the kingdome of heauen before men for ye your selues goe not in neither suffer ye them that would enter to come in What these keyes be our Sauiour Christ sheweth Luke the 11. the 52. saying Woe bee vnto you Interpreters of the Law for yee haue taken away the key of knowledge yee enter not in your selues and them that came in ye forbad Of this kingdome our Sauiour also speaketh Matth. 9. vers 35. And Iesus went about all cities and townes teaching in the Synagogues and preaching the Gospell of the kingdome And in the 10. of Luke the 10. and 11. verses our Sauiour Christ biddeth his Disciples to goe and preach but if they will not receiue you goe your waies out of the streetes of those cities and townes and say Euen the dust that eleaueth on vs of your citie we wipe off against you notwithstanding know this that the kingdome of God was come neere vnto you And in Luk. 17. 21. when the Pharisies asked Christ a questioÌ„ when the kingdom of Christ should come hee answered them and said The kingdome of God commeth not by obseruation and glorious signes neither shall men say loe here and loe there for the kingdome of God behold it is among you And here wee must beware of these translations who haue it thus translated the kingdome of God is within you for we must not thinke that the kingdome of God was in euery one of the Scribes and Pharisies but that it was amongst them so that euery one is not the kingdome of God as the Familie of loue teacheth And in Matthew 21. vers 43. Christ speaking vnto the vnthankfull Iewes saith The kingdome of God shall be taken from you and shall be giuen vnto a nation that shall bring foorth fruite Where we see that the kingdome of God is taken for the ministerie of the Word and the application of the kingdome of God vnto vs and here wee are to know that by these meanes of the ministerie of the Word as Fasting Prayer c. the kingdome of God is offered vnto vs but these are not the kingdome but the meanes to bring vs thereunto as is euident by Esay 52. vers 14. the which afterward is repeated and applied vnto this end of the Apostle Paul Rom. the 15. and 21. verse To whom hee was not spoken of they shall see him and they that heard not shall vnderstand him where it is apparant that the ministerie of the Word is the meanes to bring vs to the knowledge of Christ and so to his kingdome The kingdome of God is wholy spirituall as Romanes the 14 and 17. verse The kingdome of God saith the Apostle is not meate and drinke but righteousnesse and peace and ioy in the holie Ghost And that the kingdome of God consisteth partly of all the graces of the spirit proceeding from this meanes it is euident by the 2. of Peter the 1. and 4. verse c. Therefore giue all diligence thereunto ioyne vertue with faith and with vertue knowledge and with knowledge temporance and with temperance patience and with patience godlinesse and with godlinesse brotherly kindnesse and with brotherly kindnesse loue for if these things bee among you and abound they will make you that you neither shall bee idle nor vnfruitfull in the knowledge of our Lord Iesus Christ. Wherefore brethren giue diligence to make your calling and election sure for if you doe these things you shall neuer fall for by these meanes an entrance shall bee ministred vnto you aboundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ. Thus then we see that the kingdome of God consisteth in these things as in respect of the outward meanes which is the Word and in respect of the fruite of these meanes it consisteth in these graces which fruite God bestoweth on them which vse the meanes Here then wee learne that none shall make appearance in the kingdome of God hereafter which maketh not an entrance into it here He which taketh not possession of it in this life shall neuer possesse it in the life to come none shall rise and raigne with Christ which doth not with him here crucifie himselfe and rise from sinne on earth for who so will be made partaker of the kingdome of heauen must here wholie addict himselfe to seeke the kingdome of heauen Therefore it behooueth euerie man to make an especiall account of these meanes seeing that by them wee haue alreadie passed the second death and entred into the kingdome of God which whosoeuer doth not enioy here can neuer enioy it in the life to come wherefore the kingdome of God is and may well bee called a treasure The righteousnesse of Christ Iesus with the peace of conscience ioy in the holy Ghost vertue faith knowledge temperance patience godlinesse brotherly kindnes loue c. these bee sure gages seales and pledges vnto vs of our entrance into the kingdome of God and therefore most excellent treasures For if that bee a treasure which if a man haue he needeth nothing else and without which if he haue all things he hath nothing then may this rightly bee called a treasure for all things without them are nothing and these without al other things are sufficient for our saluation Therefore this being so great and inestimable a treasure is highly to be esteemed of vs. Haue we this treasure then wee neede not to esteeme of all other things In iudgement men doe see that the onely treasure of man is the saluation of the soule this is a granted rule neither doth this neede so much to be proued vnto
Christ must for sake himselfe Now if Satan finde vs wisely and warily catechized in this point then he turnes another leafe and works ouâ— desperation Then he shewes the difficulties of godlines our weakenes and the number of our hinderances to bring vs to be discouraged but this is the more rare euill Thus Satan finding another corruption vseth another course with vs if he cannot make vs easie Christians he will make vs heauie ChristiaÌ„s To raise vp such faint hearts the Apostle cries Be strong and least any man should replie of his owne want of strength Paul shewes what and whose strength he meanes namely Gods strength and in the power of his strength this strength is required when wee see it is not good fighting with Satan in his owne armour he is a sophister dispute not with him in his owne logique he is an oratour beware of his eloquence he is a Prince take heede of his power As Satan in his owne cause must vse his owne strength so wee in the Lords cause are to trust to the Lords strength This doctrine requires rather meditation than declaration conscience than knowledge to be made of it Now to shew how we must be strong it is added Put on the whole armour of God c. It is a pleasant and profitable comparison here vsed to shewe the estate of Christians As silly souldiers going into the camp cannot hope for any good issue if they bee naked and vnarmed so we if in our daily conflicts we remaine vnfenced cannot thinke of any better end than to be ouercoÌ„med But three things here offer theÌ„selues First it must be God his armour Secondly it must be a whole armour Thirdly it must be put on There are some in the pride of their wit and opinion of their learning and policie that maruell that silly soules lye so weakely vnder Satans hand But alas if one temptation shake them if one wound of conscience bruise them they see no learning but learning from heauen no wisedome but the wisedome of the spirit can helpe them Satan will ouercome them in his owne armour and Gods cause is defended with his owne strength Now that we must put on all it is plaine for as he were worthy to be counted a foole that with one peece or with a few would venture into the battel seeing the enemie strikes rather at one part not fenced than at all the other couered so what were it to haue one grace of God what to leaue one sinne what to see one want what to hate one corruption and yet to lye open in a great many Lastly wee must put on our harnesse Admit a man had his armorie neuer so well stored and his weapons neuer so tried if either he cannot put on his armour or being armed wants skill to vse it what doth it profite when the enemie knocks at his gateâ—so if I haue neuer so good things if either in temptation I knowe not how to vse them or to deale in them how shall I stand at Satans assaults This courage must be neither meane nor in our selues but in God and in the power of God and in the might of his power And to adde to the former examples moe consider how Noah presuming proued weake how Ezekiah after many distresses not suspecting himselfe did fal for the Lord leauing him he was vaineglorious euen before Gods enemies So far haue euen Gods seruaÌ„ts bene deceiued in an opinioÌ„ of their strength not that they were grosse hypocrites but that they saw not the corruption of their owne hearts and therefore when they came to handy strokes they were foyled No doubt Peter as we said the other Apostles were not purposed to deceiue mens eyes yet they fell Who then are we hauing no such strength if the Lord let vs see our weakenes by withdrawing his spirit from vs why should we thinke well of our selues Late lamentable memorie shewes that many old Gospelâ—ers are now cold professors some being heretikes some Epicures some worldlings No little charge nor slender burthen is Christianitie then for many seeke the straight way and cannot get in many either in practise or otherwise being plainely Atheists And surely hereof it must teach vs that Gods Saints in tentation and acculation are so faire to seeke for wisedome strength as we are to learne wisedome by other ineÌ„s harmes least in trouble we be such as falter in affliction Heere our Sauiour Christ his admonition commeth in speede that if we will come to him we must goe out of our selues and thinke no wiâ— wisedome reason or streÌ„gth to stand on temptation if the Lord keepe vs not We are as in building so in battell for the building we must prouide stuffe enough for the battell we must prouide sufficient furniture we are to cast our costs before wee must recken our reuenewes and take accompt of our armory and consult of our ability because of Christianitie bee building and warring together we must prouide both trowell and sword together least finding hard tempests we retire and recoâ—le with shame And what makes vs so secure but that we thinke that Christian profession is but a sleight And to goe further why comes it to pasâ—e that oft disputing Preachers in conflicts are confounded and most couragious châ—me subtill oâ—â— tâ—e vileâ—t dastards but from hence that they trust in themselues But ô maliâ— of the â—n ô corruption of naturâ—â— if thou Satan canst not make vs â—o presume thou wilt â—xtremitâ— to despaire ô vile nature thy preiuming is the way to despairing And to soeake of this latter extremitie which is the lesse curable euill if Satan meete with vs as hauing a â—ight of our weakenes sure he will bring vs to despaire It is a sure temptation to hindereâ—â—hâ—eâ—â— which â—eliâ—fâ—â—n perfection is as hard as to fulfill the lawe and it is Satans practise â—he once see vs downe he will keepe vs downe answer all our wants If we say we haue no wisedome he will confirme it â—â—y he will make vs to despaire not only of our wisedome but of Gods wisedome in vs. But remember that that which is not in vs is in Christ. Remember Gods strength must be seene in our weakenes Nâ—cessarie then was this reduplication of Paul concerning the strength and might of God In tentation we say we are strongly tempted Paul saith the Lord will strongâ—â— help vs. But here note a difference betweene the exhortations legall and euangelicall The exhortations of the law kill the exhortations of the Gospell quicken For he that thinks he should doe good as he should doe it and leaue sinne as he ought to doe shall finde corruption in euery thing Hereof it comes to passe that many say I see nothing in prayer and in all gâ—od things but hypocrisie It is well thou thoughtest thy selfe liuing but thou art dead But to â—â—â—â—â— to the difference spoken of the exhortations of the lâ—w do bind vs on paine of death the
we offering our selues to be gouerned by him hee will worke in vs heauenly things and howsoeuer we are euil by nature or custome yet by grace we are kept safe in him This is that which helpeth in trouble of conscience this comforteth in banishment this relieueth vs in pouertie this is the fruite of true religion In false religion there appeareth not like effects not being able to deliuer vs much lesse to comfort vs in time of triall but it leaueth vs in a mazed spirit and troubled mind Wherefore in respect of the issues of both these compared together wee see how deare true religion ought to be to vs and how wee must abhorre the contrarie The very heathen men by the instinct of nature did most labour for those things which would in death bring peace of minde and asswage their inward troubles who neuer had this remedie how much more then ought we to imbrace this pure religion hauing such effects and hate the contrary which then yeeldeth a swelling and plausible ioy when no heauinesse is at hand but is voide of all substance of perfect consolation to ease a perplexed mind Wherein it may wel be compared to those water brookes which in time of winter when water in euery place aboundeth flow ouer but in summer when droughts bring the necessary vse of water are for the most part dried vp It followeth now in the fift verse The Lord is the portion of mine inheritance and of my cup thou shalt maintaine my lot He prosecuteth the same matter which he handled before shewing a reason why he linked himselfe so to the Saints and abhorred the wicked to wit because as the Lord defended his holie ones so he defended him as he was their inheritance so he was his as he was a portion vnto them so also he was a sufficient portion vnto him for so was he tied to the Lord and to the loue of his truth that no corrupt religion could moue him from it And why hee saw in the word that God prouided on euery side for him both spiritually for his soule and corporally for his body Wherfore his meaning may thus briefely bee gathered I neede not to seeke for helpe in any false religion although mine enemies would constraine me because I am perswaded sufficiētly that God is my portion hee is mine inheritance God filleth full my cup and as his mercie hath chosen me so his power maintaineth me the sure perswasion whereof maketh me grow in the loue of true religion and in the hatred of false Out of the scope then of the Prophet we may draw thus much that whosoeuer is grounded on pure knowledge and a sure faith shall neuer wander after idolatry because the word of God will shewe them now all sufficiencie both for their soules and bodies is in the Lorde who freely hath taken the whole charge thereof into his owne hands On the contrarie it is apparant how that from hence commeth such slipping into idolatrie because we want true faith in the true religion and true loue of those things which we belieue This place then commendeth vnto vs a continuall care which we must labour for whereby such assurance of God his fauour and prouidence watching ouer vs may be in vs as we contenting our selues with him our portion and inheritance should couet nothing else Some referre this saying of the Prophet thou art the portion of mine inheritance to the soule but it is to be thought that hee rather meaneth how he only resteth and stayeth himselfe concerning his whole felicitie of body and soule on the Lord alone and in that the Lord did not only begin but did continue in him his grace hee assureth himselfe as well of finall perseuerance as of his gracious entrance which vndoubtedly is no small comfort For many haue inheritances who hardly keepe the assurance of them from all assaults of crafty men who craftily vndermine the estate and hold off their possessions by falsifying their euidences Wherfore he addeth in the latter end of the verse thou shalt maintaine my lot For although nothing be more casuall then the life both of body and soule and in manner of a lot is most vncertaine yet the issue of them both being in the hands of the Lord hee dare safely commend himselfe vnto him Thus then must wee be perswaded of our inheritance as for loue of it we had rather with Naboth haue our bloud spilt then suffer our selues to be depriued of it which wee see alreadie to be performed of the Martyrs But here we are to note how all our assurance hereof is in the word and not elsewhere to be found as the man of God himselfe sheweth Psal. 119. 57. O Lord thou art my portion I haue determined to keepe thy words and 111. Thy testimontes haue I taken as an heritage for euer for they are the ioy of mine heart it is both easie and vsuall for all to say God is my portion God is mine inheritance God is hee that prepareth a table before mee God filleth my cup The gayest hypocrites will brag of this and the most wretched worldlings will auouch as much but here in they be wray themselues in reuerencing so smally the meanes hereof and accounting so little of the word which is the onely assurance whereby they holde their inheritance Doth hee seeke by his portion or inheritance bequeathed vnto him by testament or otherwise who maketh none account of his euidence and auncient coppies whereby he holdeth his assurance Can men then thinke that God is their inheritance when they esteeme so smally of his promises which ratifieth their hold and keepeth in record their assurance Can a man assure himselfe that God is his portion when he hath no delight in his sacraments wherein it is sealed and surrendred into his hands This then is a true triall whether we may in truth subscribe to the Prophet his protestation when we delight in the meanes that is in the word in prayer in the sacraments and in discipline which thing if we haue not pretend wee what we will all is but hypocrisie If God be our portion we must be as charie and warie of the word as of some Will wherein some great thing is giuen vnto vs we must be as much afraid and grieued to lose our faith in God his promises as wee are to lose the euidence of our lands wee must be as carefull to vse the sacraments as to keepe whole and vnuiolated the seales of our euidences we must be as carefull to performe to God that which his will requireth of vs as to receiue of him that which in his testamēt is bequeathed vs otherwise we haue nothing to doe with God God hath nothing to doe with vs in mercie God is none of our inheritance neither are we his inheritance Such then as will come a◠their leisure and when they list or when the world will afford no further profite nor the flesh further delight as they did
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
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
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
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
and for the tribes of thine inheritance 4. Fourthly God graunts his seruants the holy meanes of saluatioÌ„ namely preaching prayer Sacraments holds backe the efficacie of his spirit for a time In this case they are like the corne field that is plowed and sowed with good corne but yet for a time it neuer giues rooting beneath nor so much as a shew of any blade appeares aboue Thus the spouse of Christ when she comes into his wine-seller she fals into a swowne so as she must be staied with flaggons and comforted with apples because she is sicke of loue 5. Fiftly God giueth his children a strong affection to obey his will but he lets them faile in the act of obedience it selfe like as a prisoner who hath escaped the hand of his Iayler hath an affectioÌ„ to run a thousand miles euery houre but hauing happily his bolts on his legges hee cannot for his life but goe very softly gauling and chafing his flesh and with much griefe falling againe into the hands of his keeper This is it that Paul complaineth of when he saith I delight in the lawe of God concerning the inner man but I see another law in my members rebelling against the law of my mind leading me captine to the law of sin which is in my members O wretched man that I am who shall deliuer me from this body of death This second manner of Gods forsaking of his Elect is when hee hides his graces for a time not by taking them quite away but by couering them by remouing all sense and feeling of them And in this case they are like the trees in the winter season that are beaten with winde weather bearing neither leaf nor fruite but looke as though they were rotten dead because the sappe doth not spread itselfe but lies bid in the roote Dauid often was in this case as namely when he saith Will the Lord absent himselfe for euer Ana will hee shewe no more fauour is his mercie cleane gone for euer Doth his promise faile for euermore Hath God forgotten to be mercifull hath hee shut vp his â—ender mercies in displeasure Selah This comes to passe because the Lord very often in and by one contrarie workes another Clay spittle tempered together in reason should put out a mans eyes but Christ vsed it as a meanes to giue sight to the blind Water in reason should put out fire but Elias when he would shew that IEHOVA was the true God powres water on his sacrifice and fills a trench therewith to make the sacrifice burne The like appeareth in the worke of grace to saluation A man that hath liued in securitie by Gods goodnes hath his eyes opened to see his sinnes his heart touched to feele the huge loath some burden of them and therefore to be waile his wretched estate with bitternes of heart Hereupon hee presently thinks that God will make him a firebrand of hell whereas indeede the Lorde is now about to worke and frame in his heart sanctification and sound repentance neuer to bee repented of The man which hath had some good perswasion of Gods fauour in Christ comes afterward vpon manie occasions to bee troubled to be ouerwhelmed with distrustfullnes grieuous doubtings of his saluation so as he iudgeth himselfe to haue been but an hypocrite in former times for the time present a castaway But indeed hereby the Lord exerciseth fashioneth and increaseth his weake faith In one word marke this point that the graces of God peculiar to the elect are begunne increased and made manifest in or by their contraries A man in this Desertion can discerne no difference betweene himselfe and a cast-away and the rather if with this Desertion be ioyned a feeling of Gods anger for then ariseth the bitterest temptation that euer befell the poore soule of a Christian man and that is a wrastling and strugling in spirit and conscience not with the motions of a rebelling flesh nor the accusation of the Diuell which are oftentimes very irkesome and terrible but against the wrath of a reuenging God This hiddden and spirituall temptation more tormenteth the spirit of man then all the rackes or gibbets in the world can do And it hath his fits after the maÌ„ner of an ague in which euen Gods own seruants ouercarried with sorrow may blaspheme God and cry out that they are damned Iob was in this estate as hee testifieth Oh that my griefe were weyed saith he and my miseries were layd together in the ballaâ—ce for it would be heauier then the sand of the sea therefore my words are swallowed vp for the arrowes of the Almighty are in me the venome thereof doth drinke vp my spirit the terrours of God fight against me And further he complains that the Lord is his enemy that he sets him as a But to â—â—â—â—â—e at This was Dauids temptation when hee said O Lord rebuke mee not in thine anger neither chostise mee in thy wrath haue mercie vpon me O Lord for I am weake O Lord heale me for my bones are vexed my soule is also sore troubled but Lord how long wilt thou delay Returne O Lord deliuer my soule saue me for thy mercies sake Hence it followes that when any that hath bene a professor of the Gospell shall despaire at his ende that men are to leaue secret iudgements to God and charitably to iudge the best of them For example one Maister Chambers at Leycester of late in his sicknesse grieuously despaired and cried out that he was damned and after dyed yet it is not for any to note him with the black marke of a reprobate One thing which he spake in his extremitie O that I had but one drop of faith must moue all men to conceiue well of him For by this it seemeth hee had an heart which desired to repent and belieue and therefore a repentant beleeuing heart indeed For GOD at all times but especially in temptation of his great mercy accepts the will for the deede Neither is it to be regarded that hee said he was damned for men in such cases speake not as they are but as they feele theÌ„selues to be Yea to go further when a professor of the gospell shall make away himselfe though it be a fearefull case yet still the same opinion must be carried First Gods iudgements are very secret 2. They may repent in the very agonie for any thing we know 3 None is able to comprehend the bottomles depth of the graces mercies which are in Christ Iesus Thus much of the manner which God vseth in forsaking his Elect Now followe the kinds of desertion which are two desertion in punishment desertion in sinne Desertion in punishment is when God deferreth either to mitigate or to remooue the crosse and chastisement which he hath laide vpon his children This befell Christ on the crosse My God saith he my God why hast
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
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
prayer doe wee come before his Maiestie as pricked with a feare thereof are wee pressed with feeling our wants doe wee feare the repulse Oh let vs craue by prayer that we may not come in fashion but in feare not on custome but of conscience and with a free spirit If the spirit make vs free saith Iohn then are we free indeede wee are so captiuated of our selues that we cannot be free but by the spirit When then we see vs in this dulnes and custome in hearing reading or praying we must pray with Dauid Psal 51. 10. Create in mee a cleane heart O God and renue a right spirite within mee 12. Restore to mee the ioy of thy saluation and stablish me with thy free spirit Where hee hauing lost as it were the freedome of the spirit the cleannes of his heart and the ioy of his minde prayeth to haue them all restored againe And thus much for our admonition Now for our comforts I am sore afflicted accept my free offerings How could hee before afflicted and yet free when he desired to be quickened he felt not this freedome Neuertheles he ceased not to offer his sacrifice whereby we are taught to offer our prayers to God although through perplexitie of the spirit wee know not how to pray nor what to say but speake sighing and groaning for this is a sacrifice acceptable to the Lord. For though wee cannot pray with comfort yet we must craue of the Lord euen by mourning and complaining of our owne estate and bewailing our case this also is an acceptable sacrifice For a sacrifice of sacrifices is a contrite heart saith the Prophet And as wee said before out of the last of Esay to an humble heart will I looke saith the Lorde When wee cannot then finde free ioy let vs come with free sorrow and when we know not how to pray Gods Spirit will teach vs how to craue how to sigh and how to pray and the Lorde will know the meaning of his owne Spirit crying in vs. The meaning of the man of God in effect is I powre out my prayer in the aboundance of my griefe and from a full heart we see when a man wanteth a thing though he cannot intreat his friend to obtaine it of him yet hee may freely mourne and lament his estate Let vs then when we cannot pray not cease to mourne and to make a noyse as Ezechias who chattered like a Crane or Swallow wherein he sheweth that he was so pressed with sorrow that he could doe nothing but sigh and groane When wee growe therefore in languishing grieses this is not the thing which pleaseth the Lord but it nourisheth still in vs mistrust Wee may see in the word of God the vnperfit speeches of Gods children and dearest Saints vttering in their griefe their patheticall affections For what was the remedie in this confusion but euen to powre out freely before the Lord their griefs and in opening them to their friends yea and when they could doe neither of both yet would they reueale their sorrowes to the trees of the fielde His offering we see were his griefes The Lord is God and not an Idoll hee will heare thee when thou criest vnto him It may be thou art ashamed to confesse thy faults before man thou needest not be ashamed to confesse thy sinne before God Man may cast thee in the teeth with thine infirmities the Lord will neuer vpbraide thee Man will not keepe counsell neither can giue thee counsell the Lord will both keepe and giue thee counsell Man may prescribe some means of deliuerance but the Lord will both tell thee the means of thy deliuerance and will deliuer thee So the Prophet in his owne example Psalm 42. 3. offereth his griefe vnto the Lord in teares for when one waue went ouer another and his reason and his soule had made a tumult within himselfe yet he said Why art thou cast downe my soule vnquiet within me waite on GOD c. Let vs then consider of the promise made Rom. 8. 26. The spirit helpeth our infirmities for wee know not what to pray as wee ought but the spirit it selfe maketh request for vs with sighes which cannot be expressed Let vs then though wee know not how to pray in freedome of ioy pray in freedome of sorrow Let vs beginne to offer in sorrow and in time wee shall offer in ioy For Psal 30. 5. Though weeping may abide at euening yet ioy commeth in the morning And Psal. 126. 5. Though we shall sowe in teares yet we shall reape in ioy Vers. 109. Mâ— soule is continually in mine hand yet doe I not forget thy law Vers. 110 The nicked haue lâ—ida snare for me but I swarued not from thy precepts BY this phrase is meant that hee was at the point of death as it may bee seene by other places of the Scriptures as when the Ephramites were angrie with Iephtha because he went to warre without them he answered I put my life in my hand c. The Witch likewise which spake to Saul vseth the same speech and I haue put my soule in my hand c. And Iob saith why should I rent my flesh with my teeth or carry my soule thus in my hand c. Where he meaneth that he was at deaths doore My soule sainteth mine eyes faile I wither like a bottle and such speeches declare his miserie This great danger wherein hee is hee vseth as a third reason to moue the Lord to heare his prayer for by this meanes it came to passe that his praier was more earnest The greatnes of his griefe he amplifieth in the 109. and 110. verses And in this extremitie of griefe we shall see that he had good cause to pray earnestly if we do consider the reasons which flesh and blood would put in to his minde For first when he saw that he was in such streights that he could not see meanes or waies to be deliuered then his reason would perswade him to leaue the light of the word as a thing that in this case shewed no light and to vse policie for to helpe himselfe This is a great temptation and if God had not assisted him he might haue fallen hereby For we see that Saul when the Lord gaue him no answere by Vrim and Thummim nor other ordinarie meanes hee thought good in policie to aske counsell of a Witch which he before time had punished with death Thus would corrupted iudgement haue carried him to vse policie and vnlawfull meanes and to haue forsaken the lanterne of the word if the Lord had not stayed him and therefore this was one cause to moue him most earnestly to pray Secondly if he looked to his affections he should find them as corrupt for they would haue carried him to reuenge when hee sawe himselfe to bee vnreasonably and vnconscionably dealt withall and therefore to restraine the headstrong affection of reuenge it was very needfull
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
helpe them nor their opinions comfort them This then may commend vnto vs the word of God that it onely maketh vs safe and staieth vs in all troubles wherefore it is said port 12. 4. Except thy law had beene my delight I should haue perished in mine affliction So the Prophet Ionah hath a notable sentence worthie to be written in letters of gold and of all men to be remembred Ionah 2. 18. They that waite vpon lying vanities forsake their owne mercie Whereby he sheweth that they which depend on any thing saue on God alone refuse their owne felicitie and that goodnesse which otherwise they should receiue of God So that the Prophet himselfe in not going to Niniuie waited on vanitie and could finde no comfort in himselfe We may for a time trust to Idolatrie or vngodlinesse but when the touch-stone and triall of Gods law comes they cannot stay vs nor saue vs for they will deceiue all vsers of them as false and vaine 1. Sam. 12. 21. Samuel exhorting the people to repētance willeth them to follow the Lord and not to turne backe saying also If ye turne backe that should be after vaine things which cannot profit you nor deliuer you for they are but vanitie Where he teacheth vs that when miseries come our delights are but vaine and therefore cannot helpe vs. The Scriptures also applie this to ill manners as Ephes. 5. the Apostle setting downe a bedrow of many sinnes addeth this Let no man deceiue you c. where because some thinke that for such sinnes God would be entreated he saith nay not so be not deceiued vnlesse ye repent God will not be entreated Likewise Gal. 5. the Apostle hauing taught them to prouide temporall things for them that minister spirituall saith be not deceiued where he hath this sense ye may haue many reasons with your selues against this doctrine but when God commeth to tread downe the wicked then your reasons will not stand before his maiestie for the truth onely there preuaileth doe not deceiue your selues your hope will abuse you And here all flattering of our selues in sinne will prooue deceiueable wee walke in a nette and deceiue our owne consciences but this must make vs feare we must not reckon without our hoast nor make our account without our auditour for if we doe we will beguile our selues or flatter our selues Let euery man therefore looke to the fleights of sinne in himselfe and to the deceit of his owne conscience and he shall see that all the wayes of man are euill but the Lord is for euer true Wee must thus examine our selues Good Lord will this thing stay mee in the day of trouble will this thing comfort mee in the houre of death then it is a sure thing then it is comfortable otherwise it is vaine and cannot stay me it is deceitfull and will not comfort me Now if we trust in the word wee shall in death knowe that it is no imagination howsoeuer the world would now perswade vs that we liue too precisely and Sathan lyeth to get vs at a bay we shall then know our labour was not lost and when the Lord commeth to iudgement if we haue laide a good foundation when the tempests arise the windes arise and the raine fall we shall be sure and not beguile our selues that we shall be on the rocke of Gods word and built in faith wee shall bee sure as mount Sion and safe as Ierusalem when the floods of vengeance come Vers. 119 Thou hast taken away all the wicked of the earth like drosse therefore I loue thy testimonies MArke the proprietie of the word he saith not thy statutes doe I loue but thy testimonies he saith here thus much seeing O God thou hast summoned the wicked I will embrace more ioyfully the record and couenant of my saluation made vnto mee in thy word For when we see Gods iudgements on the vngodly this ought wonderfully to commend Gods mercie in free sauing vs from the like that whereas wee were in the like condition of sinne he might haue measured the like to vs and yet vouchsafed to make his couenant in force vnto vs. Was it not a great mercie to saue Noah and his when all the world besides was washed away with water Did it not wonderfully commend the goodnesse of God that in the great destruction of Sodome he should deliuer Lot What a thing is this that the Lord will make a couenant with vs as with Noah that if wee shall trust in Christ we shall neuer be confounded Againe when the man of God seeth the wicked deceiued because they trusted not in the word this maketh him to loue the word and assureth him that there is an end of all perfection but the law of God is exceeding large that it neuer failes in trouble nor deceiueth any in death Wherfore this must make vs to loue it also And if wee compared this word with other vanities of the world and felt in it such ioyes and most specially in death and in troubles and that when all failes this doth minister sufficient comfort surely the perswasion hereof would mooue vs pathetically to expresse our mindes and say with the Prophet Oh how loue I thy lawe it is my meditation continually Then when our strength shal faile our breath draw short our friends depart our goods countrie and life shall forsake vs the word will be so sweete so deare and so pretious that when all these are gone this will yeeld vs great comfort We haue also learned here a further thing in the minde of the Prophet who reasoneth thus Seeing thou hast troden downe the wicked as earth and scoured them as drosse therefore will I embrace thy couenants and records of thy iudgements therfore the euidence of thy couenant which thou hast made to me is most holy and pretious For when the iudgements of God were so seuere against others was it not the great mercie of God to make a couenant with him Was it not a wonderfull grace of God that being conceiued and borne in sinne like vnto the other hee should escape Gods iudgement Was not it a great mercie that when all flesh should perish Noah and his familie should escape Was it not the great goodnesse of God when Sodome was consumed to saue Lot When the Lord had left all to ignorance was it not his great mercie to preserue Abraham When the Lord ouerthrewe the Egyptians was it not free mercie to saue the Israelites Was it not the great grace of God to leade forward Caleb and Iosua into the promised land when to so many he had denied it Our Sauiour Christ gaue thankes to his Father as for a speciall mercy of God that he had reuealed those things to babes and little ones which he had concealed from many mightie of the world If we consider how many are left in ignorance giuen ouer to superstition and remaine vnder the heauie hand of God what a mercie of God
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
is in Psalm 125. The rod of the wicked shall not rest on the lot of the righteous So that the man of God prayeth here that his affliction might not hinder his glorie And no maruell for his enemies first laboured to daunt his faith then they went about to loade him with iniuries either subtilly to circumuent him or openly to oppresse him when these things would not serue they striued to bring his person to contempt and his cause to discredit as also they went about to bring themselues into estimation and their cause into credite No maruell then though he thus prayed least that they resisting him too long hee should be ouermatched Wherein we are to learne that wee must not ouercome ill with ill subtiltie with subtiltie violence by violence but by praier And seeing the Lords eares are open to the prayers of the iust and his eyes vpon them that feare him seeing his eares are shut to the wicked and hee will not looke vpon them in mercy but his face is set against them the Lord vndoubtedly will heare vs and looke vpon vs and will confonud our enemies And I will keepe thy testimonies Behold the man of God promiseth thankefulnes and if it pleaseth the Lord to free him from these euils hee would keepe his law not that we must thinke that he before did breake them but though the proude had him exceedingly in derision Psal. 51. though the bands of the wicked had robbed him 61. though the proude had imagined a lye against him 69. though they had dealt wickedly and falsely with him 78. though they had almost consumed him vpon the earth 87. and he was like the bottle in the smoke so that hee was wonderfully distracted in his calling yet if the Lord would vouchsafe to free him from these euils as before in part so now in whole he would bestow his life on the Lord. We are then to learne that in trouble wee are to desire to none other end to be deliuered than the better and more freely to serue the Lord and that when wee haue made so solemne a promise to the Lord we throughly purpose in trueth to performe it For though affliction of it selfe helpeth vs nothing vnto godlinesse but is rather some hindrance why in our calling wee are lesse profitable yet as it is sanctified in Christ and receiueth a blessing from God to worke in vs it keepeth vs from euill and prouoketh vs the more to doe good But wee if we be in aduersitie if wee haue trouble or losse of goods or losse of friends oppression of enemies or such like make large vowes and plentifull promises and crie Oh if I might be deliuered from this sicknes if I might be freed from this trouble if I might be vnburthened of this euill I would surely serue the Lord I would become a new man I would change my life and enter the waies of repentance but we looke not to performance This thankfulnes of heart made the Prophet Psal. 116. 12. to cry out What shall I render to the Lord for all his benefits towards me I will take the cup of saluation and call vpon the name of the Lord I will pay my vowes vnto the Lord euen now in the sight of all his people Where wee see that it was the custome of Gods people to stirre vp themselues after their deliuerance vnto thankfulnes We shall see now by examining our selues how it is so in vs. Oh say we that I were recouered of my health oh that the Lord would restore those things to me againe which I haue lost then doubtles would I wholy giue my selfe to the Lord. But let vs see if in all these things wee bee not vow-breakers and are rather growne worse than wee were so greatly are we to feare our selues God hath deliuered vs from our enemies freed vs from warâ—es saued vs from scarcitie penurie pouertie plagues and sicknesse and hath blessed vs with peace abundance plentie health and all other blessings let vs see how we vse these things We know the times haue been such when we could not haue this liberty to reade and heare the word of God but wee are now freed from such miserie and set in great libertie whether doe wee vse this time to Gods glorie and increase of our knowledge and building vp of our faith or not We know that there is a vicissitude in all things and one thing succeeedeth another and as the Lord hath long time vexed other nations with trouble and graunted to vs a long time of libertie and quietnes so our course must come by the order and change of things to be vexed with troubles and others shall be set at some libertie Are we the better then for this benefit If wee bee all is well if not will it not thinke wee be laide to our charge that what time the Lord had giuen vs wherein we might reforme our selues wee haue abused in being so little reformed what our time hath been to set forth Gods glorie how little glorie the Lord hath gained by vs. We haue often heard that our two principall props in trouble are faith in the promises of God and a testimonie of a good conscience which wee see often to be in this Prophet Wherefore what doth fasten and comfort faith euen a good conscience what doth make it wither and wauer euen because we haue been fruitles and haue not done good workes This then must be our comfort in trouble that we suffer not as ill doers that we may look for Gods promises But if our sinnes accuse vs and we suffer as ill doers wee shall not bee able to feele any comfort in God his promises Then let vs see the fruit of this prayer The Saints of God and deare Martyrs of Christ made this prayer before vs the fruit and effect whereof is growne vnto vs. For their sufferings were our prosperitie their losse our gaine their imprisonmeÌ„t our libertie their death our life as true as old is that saying proued The blood of the Martyrs is the seede of the Church For their blood hâ—th cried vp to heauen with the blood of Abel for our comfort and brought downe vengeance on our enemies and obtained mercy for vs. They did sowe in teares and wee haue entred into their haruest with ioy let vs beware least wee sow euill to our selues and for others they sowed comfort for their posteritie let vs take heede that wee sow not discomfort for them that shall come after vs. And as their death hath stayed the wrath of God from heauen that it is not fallen vpon the vine seeing many yeeres he hath planted among vs a vineyard seeing he hath hedged it and gathered out the stones of it and hath planted it with the best plants and hath built a tower in the middest thereof and made a wine-presse therein and hath looked it should bring forth grapes but it hath brought forth wilde grapes so our sinnes so
whilest they are contented and well pleased and whilest things haue that successe which they looke for who when they suffer discredit are vtterly cast downe We see here the man of God is content to lose his credit so God be not dishonored and is readie to buy glorie to the name of God with the losse of his own name For he resteth in this that though he may be misdeemed of the world ill iudged of yet he hath a warrant in his coÌ„science from the Lord that he wil depose for him and howsoeuer for a time he beareth the reproch as an euill doer yet the Lord will one day drawe out his righteous dealing and make it knowne to all men Wherefore the Prophet saith Psalm 37. Frâ—t not thy selfe because of the wicked men neither bee enuious for the euill doers c. And then hee addeth vers 5. Commit thy way vnto the Lord and trust in him and he shall bring it to passe 6. And he shall bring forth thy righteousnes as a light and thy iudgement as the noone daâ— As if he should say waite still on the Lord and possesse thy soule in patience the Lord in time will put away the clowdie mists of ill reports and will cause thy righteousnes one day to shine as brightly as the Sunne in the midday If we should consider the discredit of Noah how he was accounted as a gazing stocke to the old world if wee should thinke how Enoch was despised in his time or how Lot was discredited among the Sodomites or what contempt Eliah suffered among the Idolaters in the age wherein hee liued with many other holy men wee would thinke it wonderfull Nay if wee would but consider but how this man of God Dauid suffered reproach contempt and discredit wee should much marueile First when hee had the rarest gifts of all his brethren and excelled them in the gifts of God he was set to keepe sheepe in the field when the rest were sent to aduance themselues in the warres Then when he had slaine the Beare and was come among his brethren where he saw the vncircumcised Philistin breathing out blasphemie against the Lord and his people and through Faith in Gods promises and zeale of the spirit could not abide him so to blaspheme the liuing God marueiling that his brethren without great indignation should sustaine it hee setteth vpon the great Goliah which when his brethrer saw in contempt they asked what that princocke could doe and tell him that it were more fitte for him to deale with his sheep-hooke then to attempt to fight for so noble a victorie Besides when as afterwards by his singular dexteritie which he had by playing on the Harpe he had appeased Sauls furious spirit they could not cease to despise him and opprobriously sayd of him Is not this the sonne of Ishai Then being offered one of Sauls daughters in mariage they mocked him by disappointing her of her dowrie afterwards when hee should haue had the second daughter who had her dowrie appoynted and allotted euery clawbacke scorned him yea Doeg that was the heardsman was suffered to slay the children of God So Dauid was faine to â—lie for succour to the Heathen kings his owne men contemning and forsaking him And yet stil he saith I am small and despised yet doe I not forget thy word Well let vs see did not the Lord promote him after he had thus continued in patience we know the Lord made his righteousnes glorious and his good name to shine abroad and his innocency to appeare to all men after the death of Saul By faith saith the Apostle Hebr. 11. 2. our Elders were well reported of whereof some are there said to be tried by mockings and scourgings vers 36. We suppose saith Paul we are made a gazing stocke and the off-scouring of the world yet he fainted not because he knew that howsoeuer vile he was in the eyes of the world yet the Lord delighted in him the Angels of God in heaueÌ„ the Church of Gods Saints on earth reioyced in him his owne conscience felt ioy peace through that patience wherein he possessed his soule Wherefore our Sauiour Christ said to his Disciples Matth 5. Blessed are yee when men reuile you persccute you and say all manner of euill against you for my sake falsely c. Wherefore let vs learne that we are to fight daily against selfe-loue and loue of our credit and let vs be as contented to giue our names to the Lord as we are to giue him our goods our liues and our countries Let vs offer all that we haue to the Lord of whom we haue receiued it and of whom in his good time we shall receiue it againe Abraham gaue Isaac his sonne to the Lord in sacrifice and yet he receiued him again So let vs giue our names to the Lord by what meanes soeuer he pleaseth to receiue them For many would be content to do so if they might leese their name because they haue been famous in warre or haue come by it by some noble sufferings but to suffer discredit wrongfully and as traytors or rebels and to haue most false inditements in the face of the world proceed against vs so that people clap their hands at vs as notable malefactors or heretikes is a thing very difficult But if our Sauiour Christ be contemned as a destroyer of the Temple and Sâ—euen bee accused to speake blasphemie against Moses let vs bee content to leese our name as weldoers also knowing that the Lord in time will take away the clowde which Sathan as a vatle doth put before vs who would perswade vs that when our name is gone God seeth not nor regardeth our righteousnes But hee that draweth the light to shine out of darknes he can also in time deliuer our names out of discredit Doe the wicked then thinke to obscure the glorie of Gods Martyrs Noah Lot Eliah and all the Saints and Martyrs of the Lorde are most glorious the Lord hath glorified them wee still praise them and daily they are commended in the Church of God Alexander the great in all his royaltie nor Pompâ—y nor Caesar nor Tullie haue euer receiued such commendarions in their greatest pomps as haue the deare Martyrs of God And although with the Papists we make them not as halfe Gods to pray vnto them or as Angels to praise them yet we praise God for them Let vs learne therefore to giue our names freely to the Lord. Some mens sinnes saith the Apost go before to iudgement some mens follow after Some mens sinnes goe before and the godly Magistrate seeth them and punisheth them Some mens sinnes come after and shall be in time remembred and reuenged if they be not pardoned in the death of Iesus Christ. Trueth is the daughter of time and in time all shall bee reuealed whether it be good or ill and all ill either in this world or in the world to come shall be remembred and
and in an holy courage to be delighted in weldoing For the godly whose onely stayes in trouble are faith and a good conscience are brought by their affliction to a sight of their sin to a desire to haue them pardoned to a feeling of God his mercy in hearing their prayers to an hatred of their sinnes Thus if we can support our faith in Gods promises wee shall reioyce in trouble When heretikes suffer for their illusions and being taught of man they quickly shrinke but when Sathan deludeth them with strange fantasies they are ready to suffer much Doe we know that heretikes wil suffer for their illusions and shall not wee much rather suffer for the truth And yet we see the Lord maketh a distinction betweene their sufferings our martyrdomes For Christians through faith can sing Psalmes in the midst of the flame heretikes by their roring shewe they haue no such ioy It stands therefore vpon vs euen now to be iealous of our prosperitie to bestow the time which we haue in weldoing and striue against sinne For we shall breake the first wall by this and so come with ioy to the other And as the word is a comfort in trouble so is it a bridle from sinne in prosperitie For as it doth not let vs fall in trouble so also it bridleth vs from sin in prosperitie For to this end we read and heare the word that in prosperity it should subdue sin and in aduersitie it should minister comfort But what is the iudgement of God vpon them that know not the word If they bee in health they seeke for nothing but for pleasures for profit and for gaine and thinke whatsoeuer they do to be lawfull yea admonish a man of his couetousnes by the word yet will hee not repent vntill eyther theeues or fire or some other iudgement of God vtterly consume him but hee will obiect why should I not get riches why should I not maintaine my gaine Admonish a theefe at his libertie of his theft and it prevaileth no more then if ye should tel him a storie vntill wofull experience â—each him the truth of it by the prison or by the halter There is no hope to any profit to perswade the adulterer vntill some plague of God haue wrought vpon him So we see when fire is on our houses when we must goe to prison or yeeld to any other calamitie men wring their hands teare their haire and rent their clothes crying for woe to themselues and saying they cannot liue they wil not be seene in the world they are ashamed to looke their friends in the face and why because they haue no feeling of the ioyes of the life to come they haue no stay on Gods prouidence they feele no comfort in his promises but they curse they moyle and pine away with sorrow If we see then the great mercie of God in staying vs from sinne in time of prosperitie and in aduersitie telling vs that he doth not punish vs in wrath but in loue and as a father doth teach vs the contempt of this world the desire of the world to come faith in his promises patience and repentance let vs reuerently esteeme the word Verse 144. The righteousnes of thy testimonies is euerlasting graunt mee vnderstanding and I shall liue IN repeating the same againe which hee had saide before the man of God here vseth two words the righteousnes of thy testimonies whereas before he vseth this one word thy righteousnes so that he meaneth here nothing els but the righteousnes of God reuealed to vs in his word For they bee called testimonies both in respect that they bee records of Gods loue towards vs as also they are testimonials of our obedience towards God So the words may beare this sense true it is Lord that that part of thy word where in thou hast comforted vs with thy promises is euerlasting and that part of thy word wherein thou hast set downe our duties is also euerlasting And I shall liue That is what doe men desire but life that I may liue therefore in godly pleasure Lord teach me to vnderstand thy testimonies See the man of God doth rest his life in this vnderstanding of the word They then that are ignorant are dead in sin Ephes 2. They sit in the shadow of death Luk 1. they are bound in the chaines of â—â—â—â—â— as Paul witnesseth of the widowes that liue delicately For as we cal him a man of death on whom not the Iudge but the law or not the lawe but the fact hath already giuen iudgement so they are subiect to the spirituall death on whom not God but his word or not the word but the sinne hath pronounced guiltie What is then life surely this was life the estate wherein Adam liued before hee fell his other life afterward which now is common to vs is a death and wee in him are all dead For when there was no sinne there was no shame when there was no shame there was no trouble when no trouble no death Wherfore sinne bringeth in shame trouble and death and hath left vs dead spiritually by cutting vs off from God For as a ciuill life is when wee are obedient to the ciuill lawes so we liue in God when wee liue according to his lawe And as he is dead ciuilly that by transgressing the lawes of the realme hath cut off himselfe from the common people so we are spiritually dead when sinne hath cut vs off from God The Prophet Abacuk saith chap. 2. 4. Hee that lifteth vp himselfe his minde is not right in him Where the Prophet sheweth that though a man for a time swel not hauing an vpright heart yet afterward he sodainely vanisheth away as a bubble of water for as a bladder with the wind is soone drawne out so the vngodly with conceit of his reason seemeth to bee puft vp but all is but inconstancie The iust man saith the Prophet shall liue by faith not by workes as some would dreame for all the shift of them that will be righteous in themselues will bee as a bubble of water but the iust man beleeuing the forgiuenes of sinne looking for euerlasting life staying himselfe on the promises and prouidence of God hath true soundnesse in him Hee shall liue saith the Prophet noting perpetuitie of time So the man of God his meaning is I shall liue i. perpetually and for euer Wee see then the great mercie of God that commeth by the knowledge of the Worde in that wee finde how hee deliuereth vs from wrath and taketh vs into his fauour he rescueth vs from sinne and clotheth vs with righteousnes he taketh from vs death and restoreth to vs life But marke who speaketh these words doth this man of God attaine to such an heroicall spirit as to crie graunt me vnderstanding and shall wee thinke ourselues sufficiently rich well sighted and that wee are so well clothed that wee neede no such prayer We are like the Laodiceans
points of the Law yet hee purposeth rather to shew how hee was no notorious sinner or such a one as did fouly and grâ—ssely forget the Law So his meaning is thus much in effect Although I haue offended yet haue I not cast thy Law behind my backe I find and confesse how of frailtie and infirmitie I haue offended â—â—â— not maliciously and obstinately Wherefore although we cannot be free from all sins yet we must beware of presumptuous â—â—â—â— and although we are weake yet we must not willingly and wittingly depart from the law What then is the cause why oft it is so long ere we be deliuered euen because wee lie in some secret sinne For wee must plead our cause in a right plea if wee will pleade with God if we suffer as wel-doers wee may pray to the Lord for defence but if wee suffer as euill-doers we must labour to repent Wherefore in all discredit reproches and ignominies we must labour to say in the trueth of our hearts I haue not forgotten thy Law Vers. 154. Pleade my cause and deliuer me quicken me according to thy word THis agreeth also in the second place with the second verse of the 16 Port whereof we spake before Answere for thy seruant in that which is good The children of this world are wiser in their kinde than the childreÌ„ of God the man of God had such enemies as in subtilties were wiser in force stronger and more valiant than hee which made him enforce his praier to the Lord that he would be his tower against their assaults and his aduocate against all their policies Thus we see he trusteth not to the equitie of his owne cause but to the Lord whereby wee may gather that the cause why our oppressors preuaile oft against vs is because wee trust too much in our owne wits and leane too farre vpon our owne inuentions opposing subtiltie to subtiltie one euill deuice to another matching and maintaining policie by policie and not commit our cause to the Lord. Wherfore in such a case we are to pray to the Lord to put wisedome into our mouthes that wee may bee taught what to speake and strength into our hands that we may know how to fight Quicken me according to thy word whether the Prophet desireth to be quickned corporally or spiritually whether for that hee was readie to be swallowed vp of his aduersaries or for that hee needed some inward comfort or whether it were for both it is not greatly materiall but I thinke we may safely take it in both senses For if he were quickned in the spirit he knew that the other comfort would follow after So that if we vnderstand it spiritually he prayeth that by faith and quickning grace hee might be encouraged to goe on forward and that he might no more faint hereafter than he had done heretofore Without which grace supporting and renewing him he was like to quaile vnder the burden Thus we see Gods children are often at deaths dore in body and soule and therefore had neede to pray to be quickned In that he addeth according to thy word he giueth vs to wit that all our helpe is in the word of God and that all our helpes which proceede not from the word and promise of God in the end become vaine Although this doctrin seemeth at the first to be a common thing yet the onely cause why wee so often faint vnder the crosse is because wee forget Gods promises or elâ—e we cannot beleeue that the truth of them particularly belongeth vnto vs. And this is that that maketh the very children of God so often to stagger the want whereof is great Suppose yee saith our Sauiour Christ that the Sonne of man when he commâ—th shall find faith on the earth whereby he noteth what an hard thing it is to haue true faith which so is fixed in God as neuerthelesse there is no faith but in his word Verse 155. Saluation it farre from the wicked because they seeke not thy statutes HE said in the portion going before they are farre from thy law here he saith they seek not thy statutes in which words he expresseth his meaning more plainely In the former place he saith they were farre from the law here he confesseth they sought it not at all His meaning of this verse is thus much I see their manners are wicked I know they cannot prosper in them for thou art the iudge of the world therfore they haue no interest to saluation And why there is no coherence betweene wickednes and saluation If we were in truth perswaded of this we would not so ly in sinne For if we did surely beleeue that saluation pertaineth to none but to them that keepe a true faith and therewith labour to ioyne a good conscience how durst we be so bold Idolaters so prophane swearers so vnreuerent breakers of the Sabbath If blasphemous mouthes were throughly perswaded of this would they not tremble and quake that now mocke and scoffe at the ministerie and ministers of the word we see then how pâ—arcing words these are They that depart from God by going to wisards they that go farre from his word by changing his holy Sabbath which is as a day of medicine for the soule into an hurtfull day the Lord will also depart from them the Lord will be farre from their saluation All sinnes wherein men lie and continue put them far from saluation But who then shall be saued euen they that labour for faith and a good conscience Who then shall be damned they that are farre from faith and seeke not Gods law As this doctrine is to the terrour of the wicked so it maketh for the comfort of the godly We see the vngodly proue very couragious and thriue very notably in their sinne not being presently punished because such is our corruption that vntil we taste some outward smart we become hardned This declareth in that we abstaine from sinne onely for punishments sake and we would sinne at riot were there no punishing that we are but Hypocrites and such from whom saluation is farre off Well if saluation be farre from them that seeke not Gods law then may we gather on the contrarie that saluation is neere them that seeke his law for like is the rule of contraries If we then labour for faith and a good conscience we may assure our selues of saluation Wherefore wouldest thou haue assurance to be saued let the word be neere thee in thy mouth and in thine heart Rom 10. 8 Let it dwell plentifully in thee with all manner of wisedome Col. 3. 16. Here is also a good rule as we see whereby we may discerne who be good and who be euill Here the Lord hath set downe one stedfast order which is a touchstone to trie al men and howsoeuer we account of it it is alwaies the same and like to it selfe condemning sinne commending holines Oh to what extremities should we be brought in these
may know that he felt great dulnesse and deadnesse in himselfe which often creepeth euen on the dearest Saints of God but so as they struggle against it still and referre themselues to Gods mercie wherein consisteth our life both spirituall and corporall Vers. 160. The beginning of thy word is truth and all the iudgements of thy righteousnesse endure for euer AS if hee should say I beleeue that thou wilt thus quicken men because the verie beginning of thy Word is most iust and true and when thou diddest first enter into couenant with me I did finde that thou diddest not deceiue me nor beguile me and when by thy spirit thou madest me beleeue thy couenant thou meanest trutâ—â—â— I know that â—s thou diddest promise thou wilâ— performe for thou art no more liberall in promising than faithfull and iust in performing and thy iudgement will be as righteous as thy promise is true wherefore as soone as thou speakest trueth proceedeth from thee so â— know that thou wilt defend and preserue me that thy iudgements may sâ—â—â—e as righteou in thee And as this was particular to him so is it generall to all for where the Lord doth in mercie promise there in righteousnesse he will performe and where the Lord in wâ—â—â—h doâ—â— threaten there in iudgement he wil righteously execute For where he 〈◊〉 he sheweth himselfe true and when he performeth he executeth righteousness when the Lord threatneth he manifesteth himselfe to be iust when he executeth he proueth himselfe to be righteous So the speech of the man of God containeth thus much Though all men be liars I know thou O Lord art true thou doest promise that thou wâ—â—t watch ouer thy children and that no temptation shall ouercome them I know this promise is true and therefore as thou diddest promise in truth in the beginning so wilâ— thou performe in righteousnes in the ending For both in beginning and in ending thou â—â—â—â—like and true How iniurious then are we to the Lord who will doubt of Gods promises that in prosperitie he will renue our hearts and put into vs a good spirit And why doe we doubt of his prouidence in aduersitie seeing his promise hath euer his issue in truth and veritie and seeing the Lord will not leaue vs vntill euery word that he hath spoken come to pass for heauen and earth shall passe but not one word of his mouth shall faile And as the consideration hereof doth coÌ„fort vs in his promises so also must it humble vs in his threatnings Seeing then he hath pronounced and giuen out his sentence that no vnrighteous persons nor fornicatours nor idolaters nor adultereâ—s nor wantons nor buggerers â—â—r theeues nor couetous nor drunkards nor â—aâ—lers nor extortioners shall inherit then his kingdome as this is truth so it shall surely come to passe in his righteous iudgement So that they that haue done these things without speciall grace and singular repentance shall surely be damned For as true as the word of God is so righteous are his iudgements He is true of his mouth when the word passeth from him he is iust in his workes when he is righteous in performing Thus we see that to be soundly grounded in faith we must couple with the promises of God his performance with his threatnings his executions Thus also must we fight against vnbeleefe so that if we will not 〈◊〉 the Lord of vntruth we must waite for the accomplishmeÌ„t of his truth Whether then concerning â—â—s mercy his promise be of newnes of life of forgiuenes of sinnes of his prouidence or of life euerlasting we must strengthen our faith with assurance that as his word is true so also his executing of it is righteous So that the word of God shall certainly haue an issue either to humble vs by profiting or else to debarre vs of his kingdome in refusing it The sense then of the man of God is plaine and euident in shewing whatsoeuer the Lord hath spoken for good in his promise he will performe it to his children Whatsoeuer he hath threatned for euill he will execute it vpon the sinners so that we may be assured of the full accomplishment of his promises and of the righteous executing of his iudgements PORTION 21. SHIN Vers. 161. Princes haue persecuted me without cause but mine heart stood in awe of thy word AS the man of God not long before shewed that he had many persecutors so here she sheweth they were no meane men nor of the inferiour sort but mightie Princes neither Princes of a prophane people but rulers of the chosen of God the Iewes and that he did not suffer for deserts as an ill doer but innocently as one that had â—â—â—ther presu 〈…〉 transgreâ—sâ—d against the Maiestie of God neither disobediently done against th 〈…〉 〈◊〉 this was no 〈◊〉 temptation in that Princes who should haue taken â—is part against his eneâ—â—â—â— â—â—â— whom he should haue received countenance in his cause being good should 〈…〉 and goe against him For what 〈◊〉 â—t to haue the 〈◊〉 to be our 〈◊〉 who should â—ee the gouernouâ—â— of Gods Church in that hee should be◠〈◊〉 to thinke that 〈◊〉 the gouâ—rnours of the people weâ—e â—â—â— or that his one â—â—â—â—â— of your head â—f noâ— one 〈◊〉 〈◊〉 lesse your bodie iâ—â—â—ppâ—ly 〈…〉 yet not the soule You sâ—â—â—â—e â—â—â—â—lâ— bodies of feathered fowles without God â—â—s permission fâ—ll not into the hands of men which are so little in value that two of them are sold for a penie how then can they haue power vpon your bodies without leaue of the Lord seeing ye are far more pretious in his sight and hee taketh a further care of your bodies But if for my glorie yee shall lay downe your liues they can reuenge themselues but of your bodies as for your soule they cannot touch it But mâ—ne heart 〈…〉 we of thy word c. Here wee see the greater feare ouercame the lâ—â—sâ— If the faces of Princes be terrible because their angrie lookes threaten euill their wrathfull words â—enace death because whatsoeuer they will doe they can doe and whatsoeuer they can doe they dare doe yet fâ—are them not â—aith Christ but feare him who in his wrath 〈…〉 â—â—ule into hell They can take and attach the bodie but the good eâ—t â—â— of the soule can they not 〈◊〉 but rather feare him who can arrest the bodie and afterward can â—lso attaâ—h the soule The 〈…〉 het may be this I was afraide to displease thee O Lord and 〈…〉 noâ— to please mâ—â—â— enemies although they were mightier then I. Thus 〈…〉 hâ—w he wâ—â—◠〈◊〉 and that hee perseuered in the feare of God without 〈◊〉 For â—â—â—th hâ— though the feare of my mightie aduersaries was great â—et â—â—◠〈◊〉 the feâ—re of thee had â—â—asoned mine heart and had left sucâ— a deep impression in to 〈…〉 thâ—â— by infidelitie I should mistrust thee or by disobedience I 〈…〉 Wherefore the spirituall feare of thee
vs if we like idolatrie idolaters will be acquainted with vs if we wil walke carefully our selues and will not rebuke the sinnes of the world or desire the dreames of heresies happily we shall passe scot-free but when we hate the world the world will hate vs because though we be in the world we are not of the world Iohn 15. If we proclaime warre with heresies heretikes will condemne vs if we taunt and rebuke the sinnes and cold profession of worldlings they will soone put vs to silence For it may be they will be content that we should be Momes and doe well and not rebuke them but when we pull at their sins by the eares and lay violent hands on their cold profession then we shall see the enmitie betweene the seed of the Serpent and the seed of the Woman Thus we see so long as we will shake hands with the world the flesh and the diuell we shall be quiet enough but all our perils and dangers are in resisting them For all must haue these troubles that make their choise but all make not this choise therefore are so quiet all must suffer persecution that will liue godly in Christ Iesus but so few suffer because so few liue godly in Christ Iesus We may now conclude that all our conflicts are in new birth not that we haue more troubles temptatiōs in regeneration than in old birth but because we were so sowsed and brawned in them that we saw them not so much as we afterward do being enlightned with Gods spirit Why do the wicked then say of vs Oh these are new Professours ne◠fangled these men had need haue a new world surely because there is no argument with the worldlings and Gods children But all these troubles are to make vs more zealous in our choise True it is the Lord dealeth fauourably with vs in the beginning as a father dandleth his childrē as the Bridegroome vseth the children of the marriage but we are growne and are past children in knowledge and profession he thinketh it meete we should be purged as gold seuen times in the furnace Psal. 12 He thinketh we must be pruned to bring forth fruit more aboundantly Ioh. 15. If we dally then with our sinnes as truly as God hath sworne our saluation and it is most sure we shall be saued so hath he ordained meanes for so many as shall be saued as his word Prayer the Sacraments and discipline which when they doe not preuaile with vs yet hath he sanctified another meane that is affliction wherewith he wil rather humble vs than we should leese our saluation that when prayer cannot helpe vs when the word doth not instruct vs when the Sacraments doe not confirme vs when discipline doth not awe vs we should taste of this last remedie his fatherly correction Here we see deliberation did put the reasons in the ballance and election made the choise and Gods children comparing and examining the loue of the world with the loue of God though they be made of the same mould that others are made of yet seeing the iudgement of God on both parts they ponder the reasons of one side and the reasons of another side and after long deliberation they forsake that glory riches and dignitie which the world doth offer and taketh that which the Lord in mercy bestoweth on them But the wicked goe indeed so far as they see the good but to their condemnation for light comming into the world they refused it and though with Balaam sometimes they desire to die the death of the children of God yet they blot out these motions forsaking the word they follow error farsaking God they follow the diuell forsaking the Church they cleaue to the world so iust is their cōdēnation for burying the light of God his spirit Vers. 174. I haue longed for thy saluation O Lord and thy law is my delight THe man of God goeth on forward in shewing his vnfained affection to the word and therefore here he sheweth both how he longed for it and also how in the meane time he slayeth himselfe It might seeme a general speech of lesse importance which he vseth here for who is so farre gone and hath so small hope of recouerie that cannot say he longeth for his saluation for we reade that euen Balaam desired to be saued and the most wicked in their life time will haue many wishes of their saluation What notable thing then is there here in the man of God true it is that the Lord wringeth out thus much often euen out of the mouth of the wicked vnto whom he imparteth so much of his right and goodnes that they see what they should do desire but yet in truth they do it not in that their desire is so short and slender When we see then that all their wishing and praying commeth to nothing it is sure they are but hypocrites Againe they will say they long for saluation but they will not vse the meanes thereunto as if one should say he longed for bread and pray daily giue vs this day our daily bread and yet they will either walke in no calling or else get it by fraude rapine not staying themselues at al on Gods prouidence but they long rather for other things ioyned with Gods glory than for God his will howsoeuer in the meane season they make the help of God their pretence so it is in the spirituall estate of the soule for although Idolaters heretikes and hypocrites say that they long for their saluation yet they long indeed for their profit pleasure glorie and self-loue For if they longed for that saluation which is of God they would not so follow their owne dreames reuelations and superstitions but vse those meanes of the word which the Lord himselfe hath appointed As for prophane Professours they will indeed say as much as the other but bring them to the word to prayer to the Sacraments and to discipline yee shall see they haue no sound longing but are carried away with the desires of their owne flesh and blood Wherfore we see how this longing of the man of God differeth from the longing of other men as we may see by the sequels for my delight is in thy word Where wee see that as he longed after saluation so hee delighted in the meanes thereunto And here as we often shewed before the lawe is taken for that generall thing of the whole word of God and not for the particular thing of the morall lawe which consisteth in bidding and forbidding in promises to the obedient and threatnings to the disobedient And that the true longing is no newe thing in him but appertaineth to all men we may see in the first Psalme where he is said to be blessed who seuereth himselfe from the wicked in thought word and deed both in religion manners and giueth himselfe to meditate continually in the word Now if we will trie our selues whether
Let vs remember then that we liue not to eate as doe bruite beastes we liue not to liue as doe the heathen we liue to liue well as hauing all the creatures to serue to our vse we must liue to Gods glory according to his will It is requisite that Christians in this lie should be prepared to praise God in the life to come with Angels for how shall wee câ—ie holy holy holy with Angels vnlesse we learne to praise God with his Saints in this life Neither is there any thing more effectual to enforce this doctrine thaÌ„ to know how our life is giuen vs of God to his glorie and that it shall returne to him againe And as the children of God vse this world as though they vsed it not but they vse prayer the word and Sacraments most carefully so the vngodly vse prayer the word and sacraments as though they vsed them not but they vse the world most carefully Some can put on a good face and run slily away with sinne but when Gods children see the occasion of weldoing taken from them oh how it woundeth them Oh how it grieueth them that they haue dishonoured God it pincheth theÌ„ so to the heart that â—hey had rather die a thousand deaths than so displease God They then deceiue themselâ—es that thinke they can be saued and vse their pleasures too but God his children darâ— not fully vse their libertie euen in lawfull things least by little and little they should abâ—se it And here is to be noted the vehemencie of his delight that hee contented not himselfe in the verse going before to say thy law is my delight but thy law is my delight and thy iudgements shall helpe me that is and to confirme my selfe herein I will set before me thy iudgements which are the reall records of thy truth for as thy word is my delight so I will marke how thou doest ratifie the same both by accomplishing thy promises and executing thy â—hreatnings And whereas other men make no conscience to obserue thy iudgements yet â— will marke them that I may goe on to the end If we will liue then to the praise of God â—e must see how he doth deale with men considering as he hath a word written so also he â—ath an hand working The word teacheth that God gouerneth the world and the obserâ—ing of this gouernment confirmeth the word indeede heathen men attribute things to â—hance or to fortune for want of knowledge of the word but seeing we haue Gods mysteâ—ies in his word we must obserue them in his workes This obseruation consisteth in things alreadie past and in things hereafter to come in â—hings past as if the Prophet had said Whereas I see that flesh and blood would discouâ—age me because my faith is weake I consider thy workes of old and I finde thy children â—ere neuer finally forsaken and that their enemies in the end were ouerthrowne Let vs earne in this strength first to looke into the word of God and from thence to obserue the workes of God let vs consider how he hath dealt with the â—â—triarches Prophets Euangelists and Apostles and all our forefathers that put their 〈◊〉 in him and we shall see his â—ich mercie to the repentant and his treasures of vengeancâ—â—n the impenitent And as we looke into the iudgements of olde so are we to thinke that 〈◊〉 will deale in time to come for whatsoeuer is written of olde is written for our learning that we might receiue comfort in the accomplishing of the promises and feare by the execution of the threatnings This the Apostle sheweth 1. Cor. 10 who after hee had feared them with the examples of Gods iudgements in the Iewes in the 11. chap. Now all these things came vnto them for â—nsamples and were written to admonish vs vpon whom the ends of the world are come As if hee should say For this cause these things remaine in record to his 〈◊〉 to instruct vs that if we coÌ„mit these or like sinnes we shall haue these or like punishment Thus we haue them not as personall but reall examples The Apostles Peter and Iude gather the examples of Gods wrath on the Angels on Sodome on Gomorrah on the old world and on Iudas to threaten sinners and to enforce their threatnings for as God will neuer leaue his so vpon the heape of sinne he will bring the full heape of destruction vpon the wicked whipping their naked bodies to the graue and scourging their wretâ—câ—â—d soules vnto hell fire Vers. 176. I haue gone astray like a lost sheepe seeke thy seruant for I doe not forget thy commaundements HE compareth himselfe to a sheepe which of all other is most simple and standeth in most neede of a guide so that here he confesseth his need of a guider and this appeareth in that there is a coÌ„tinual comparison of a sheepe shepheard in the Scriptures Againe though a sheepe goe astray yet it is soone called backe by the voyce of the shepheard My sheepe heare my voyce Thus Dauid when hee went against Nabal was called backe by the Lords voyce in a woman and when hee had slaine Vriah hee was brought againe by Nathan And therefore if wee will be sheepe then though we sometime me goe astray yet we must be easily reclaimed Seeke c. Before we be come to the Lord we cannot desire to be fought but he of his owne pleasure must looke vpon vs. Thus he prayed then after his calling that he might not erre Forgotten A thing is said to be remembred either which is wholy remembred or else in part so that it may be easily brought to remembrance and after this sort had not he forgotten the word that is not wholy but yet in part he might for wee haue the holy Ghost not only to teach vs new things but also to bring to our remembrance things forgotten FINIS This verse 〈◊〉 should haue come in after the verse 86. in the page 442. Vers. 87. They had almost consumed me vpon earth yet did I not forsake thâ— statutes HEre is another argumet oâ— Dauids faith constâcie nothing could make him forsake Gods word He was like a bladder bottle in the smoake verse 83. Pits were digged for him in which he was neere fallen hee was in a manner consumed vpon and from the earth yet nothing can make him to forgoe his holde abandon his generall runne from his colours and forsake that profession which he had made of Pietie Thus the malice of the wicked will neuer haue an end the state of Gods children is oftentimes desperate and so long as the vngodly remaine vpon earth the godly must thinke by them here to be troubled In the world saith Christ yee should haue trouble but in me peace be of good comfort I haue ouercome the world Iohn 16. There 1. Saul his courtiers his generation and alliance yea and many of Iudah by his meanes they thine enemies the Churches enemies and the enemies to
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
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
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
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
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
hurt him for though kings did incampe thēselues against him he would laugh them to scorne then had wee neede to bee angrie with our sinnes because they will else throwe vs downe into hell If this word Wrath now will not moue vs surely it would not moue vs to see the mountaine of smoke as that of Sinai 3 Grieuous is the paine and vntolerable is the the griefe of hell fire to be burned is the most grieuous and painefull death that can be it is terrible to euery part of the body for a man to feele his blood and his fat to drop away from him If wee were threatned to hold our hand ouer a fire of wood it would make vs doe any thing yea things vnlawfull to auoide it without Gods especiall grace assisting vs but alasse this is nothing to hell fire and yet we will not auoide sinne which will kindle a fire vnquenchable and our bodies shall neuer bee consumed Nabuchadnezzar had twentie seuen prouinces Daniel 3. and yet but three men amongst all them refused to fall downe to worship the golden image for feare of fire But we neede not goe to Nabuchadnezzars time we may looke backe but into Queene Maries time and see many that for feare of fire did vndergoe things vnlawfull against their owne conscience to their despaire And yet this was but a materiall fire but of the Lords fire we must conceiue otherwise In Esay hee saith hee will haue it made with pitch to make it noysome to our members and he will haue a riuer of brimstone to feed it that it shall not be drawne drie If this be the reward of our neglect why doe wee heape to our selues an heape of chaffe If fire come why will we be as stubble If this argument this firie argument wil not cause vs to feare nothing will cause vs. If as it is said in the schoole nothing mooueth more than that which hath both reason and sense then surely fire may moue vs which both reason and sense doe cause vs so to feare More plainely there are but three things in the world which wil bring a man from wickednesse shame griefe and feare Shame preuaileth a little now adaies because there be so many wicked that will couer anothers shame griefe is put to silence for if that come we say it is an humour and whether it be so or no they will driue it away if they can with merrie companie But when it comes to feare no mirth will serue the purpose as we see in malefactours condemned to death no mirth will make them merie Nay the most sluggish beast the Asse and though yee beate him vntill he die yee shall not get him to goe into the fire for feare and yet wee more vnsensible than any beast will not bee moued a whit And this fire of the Lord is sodaine and continual in that day when no Tertullus can stand vs in stead to plead for vs no bribe will be able to speake for vs for that will be a terrible day for all bribers But suppose he would take a bribe what bribe wilt thou giue him for the sinne of thy soule The whole world is not enough but though it were the whole world shall bee destroyed how then canst thou giue it 4 If we will be truly prouoked to mercie first let vs looke to the Lord himselfe whatsoeuer he can doe there is mercie with him All his wayes saith the Prophet are mercie he hath stepped no where in heauen in earth or in the seas but the Lord hath left some print of his mercie behind him if we could follow him in those paths he wēt in Secondly the earth doth not onely receiue this print of Gods mercy but repaies mercy to vs again and surely if the creatures should not be merciful to vs men were in an euill case Now because all mercie consisteth either in giuing or forgiuing and there is no mercie but it is in one of these two therefore in respect of both these we shall see how the Lord esteemes it First for the mercie of forgiuenesse Matth. 6. our Sauiour Christ his aduise is that if wee please God in this kind of mercy euen in the immediate worship of his name he is content to break off al his right to himselfe that we might pay this debt of mercy to our brethren which is more acceptable to the Lord than any kind of sacrifice whatsoeuer And surely al our sacrifices tend to this one sacrifice of mercy therfore mercy is better than all other sacrifices So that this pention is so grateful to the Lord that performance of this shall stay all other On the other side when this is not done we see Matth. 18. the bringing of our selues in debt with the Lord euen to the summe of a thousand talents doth not so much grieue him as the retaining of this pension from the Lord where for the seruants debt no manner of euill words are giuen but all is forgiuen but after when this seruant denies the pension of mercy then the Lord takes the matter hotly and the other debt did not so much grieue him as this But to examine these things in the ballance of our owne reason if two men are to passe by a place where lies no small danger by reason of the hot pursuit of their enemies and one of them going ouer by a bridge escapeth and when this other is to escape by the same meanes he drawes vp the bridge after him as not content the other should be deliuered with him we would condemne this fact The same is our case we escape sinne the common enemie of our soules onely by the bridge of mercy and now we are escaped safely our brother is to come ouer the same bridge and we pull it vp this is a singular inhumanitie and a high point of profound malignitie though the Lord indeed will make him a new bridge of mercy howsoeuer we shew our malicious minde Now to come to our selues whether is it not vsuall with vs to sacrifice with Caine and yet to knocke Abel on the head and whether we say not Lord forgiue but we forgiue not we forget but we forgiue not we forgiue but we forget not as it pleaseth vs thus to distinguish and let these things speake whether we haue mercy or no. And for giuing which is the other part that it be certaine that God shewes his will herein that he would haue our bowels opened to the poore because he might haue made all rich as well as one rich but that he left some poore to try vs. He had enough in store could haue made the poorest equall with the richest but that he had met with vs that we neede not to complaine and say as some might haply haue done we want some to whom we might shew our thankfulnesse The whole earth is the Lords and what can we giue him our weldoing extendeth
members of the body So that the cause why we shew no mercy is because we cannot perswade our selues to be members Of the primitiue Church and the faithfull congregations gathered by the Apostles it is saide there was but one heart one will among them and therefore no doubt but one body for there can be but one heart in one body and it were monstrous in one body to haue two hearts The lawe of members is that looke what one member receiueth is receiues not for it selfe alone but for all the rest too The eye it sees not to defend and helpe itselfe alone but it sees for the hand for the foote and for the other parts of the body And so by the law of members if wee haue any thing wee must bestow it on the whole body and as well on the foote as on the head Euen so doth one member receiue the benefite of another that as the eye seeth so all seeth as the hand writeth so all write and wee knowe the least benefite or hurt which is in any member is ascribed to the whole body as if but the finger ake we say we haue an ach if the naile be hurt we say we are hurt if the foote be whole wee say we are healed Then if this affection be not in vs mercifully to impart one to another as one member is seruiceable to another mercie is not in vs. If we be grieued for any it is but a complaint of the mouth we can giue him a Lord helpe him but Christ did not onely see one so but he wept ouer him he wept not onely but touched the verie leprous yea and he healed them Well if there be no mercie in vs with what face can we come to the Lord and say giue vs a kingdome let thy kingdome come if wee denie to our brethren the gift of so much as of a peece of bread and how can wee looke vp to heauen with any hope to come thither if we haue laid vp no store there before hand God scummeth away the drosse of his Saints by Crosses yet breaketh not his holy couenant with them but performeth it through many tribulations which they deserue and pul vpon themselues When the Lord threatneth we are often driuē into a secret murmuring and impatiencie of spirit but we must know that his minae be as medicinae the meanes of the Lord are medicines And wee are too nice Christians if wee cannot abide to bee threatned seeing God his iudgements are often greater mercies than euen the continual ordinary mercies themselues Nay because the Lord would not destroy vs hee threatneth vs hee hath not delight in the death of a sinner therefore he threatneth death vnto vs because he would not haue death come vpon vs. For as the mercies of God are iudgments to some that abuse his mercies so the iudgments of God are mercies to others because they cause them to obserue his wil and to enter into a new league with him And this is that the Apostle saith all things turne to the best to them that loue God all things the very melancholie of the diuels euen hell fire for the bitternes of threatnings are fore-warnings to the godly that they should not be destroyed with the world in the ende CHAP. XXXIIII Teaching vs why we are specially to keepe watch and ward ouer our hearts SO corrupt is the heart as being the fountaine of all sinfull actions that although wee shoulde neuer haue patternes of impietie yet our owne heart would schoole vs sufficiently to the waye of destruction Reprooued then bee their Doctrine who thinke that a man is not naturally inclined to euill or that nature is not wholie inclined to sinne but that by example and allurement man is corrupted and infected by others The occasion of euill may bee outward but the cause of it is inwarde not of others but in our selues And good reasons there bee therefore that wee should still haue an eye to our hearts First our hearts doth carrie with it most commonly all our senses so that nature taught men of the world that the eye seeth not but the heart it is not the hand that toucheth but a certaine force proceeding from the heart and exercised by the hand and seeing nor sense left in the body From hence it commeth that great sounds and strange noyses are nothing heard of our eares attending vpon our hearts and our hearts being throughly occupied about some other obiect From hence it is that goodly shewes able to rauish the sight with delight are not so much as seen of vs our eies being wholly restrained about other things whereabout the heart is occupied yea from hence it is that wee stumble sometime on the plaine ground and our feet do faile vs in most faire places our feete attending on our hearts and our hearts being carried vehemently vnto some other matter Although then we ought to keepe with great care our eyes our eares our hands with all other parts of the body yet it standeth vs in hand to keepe diligent watch ward ouer our hearts by which all the other partes are moderated and ruled Another reason why wee should haue speciall regard to our heartes is because they make or marre all our actions If the heart be pure all our affections are pure though Christ through some defectes be mixed therewith if our hearts be not sound but corrupt then the things in their owne nature good by vs are made impure corrupt It is without all controuersie that it is our corrupt nature which corrupteth vs either to be slacke in weldoing or to leaue a good thing altogether vndone to be so prone to euil-doing or to rest too securely in it being done And albeit many occasiōs may be pretēded to stay vs from good which may seeme to carrie some shew of good yet they are deceiuing corruptions and full of rottennesse at the core as experiēce prooueth Some are kept backe from catechising of their familie because they would not be made the by-talke of the people they would not men should talke of them and tear me them a precise company Some goe aloofe and walke along from pure zeale in good works that they might retaine their libertie in buying and selling and so better take order for domesticall expences which they thinke would fall to the ground if God should be purely worshipped And indeed euery thing creepeth vnder colour of a good thing and they will turne out nothing naked but with one ragged reason or other although their pretences be of an ill die or their reasons not able to keepe them from any iniurie of the weather whatsoeuer They are carried away with the deceiueablenesse of sinne their corruption deceiueth them they are beguiled with the diuels sophistrie in putting that for a cause which is no cause at al. But this hypocrisie of hart may appeare not onely in not doing of good which we should doe but
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
note that both prosperitie and aduersitie drawe vs neere to God if wee haue once receiued the Spirit of God but without that in their owne nature they are forcible to drawe vs away from God as may bee seene in the Israelites who for all their trobles in Aegypt could not bee brought to the Lord let vs learne then to glorifie God in our owne present estate and to vse that well and then shall wee bee prepared to â—eare well whatsoeuer commeth Iacob at his death giueth his Sonnes that which hee himselfe had neuer the possession of which declared his faith grounded on the word for heâ— faith God said thus Thus must we beleeue when wee haue the word though it seeme ridiculous but wee must not beleeue without the word CHAP. LVI Of Prophecie and Preaching THe office of a Prophet is not onely to foretell things although many did so the grosse vnderstanding whereof hath put downe our prophecies but also to teach to pray and plainly to interpret with a fit application to the people by the reuelation of the Spirit 1. Corinth 24 Genes 18. and 19 Number 11. Deuâ— 18. 1. Sam. 12. This reuelation commeth sometimes by meanes sometimes extraordinarily but alwayes spirituallay for this difference is betweene prophecying and teaching that a man may teach that he hath learned in the Schooles but the other hath a further reuelation of the Spirit to applie the word to times and persons fitly that euery one may haue his portion Reuelation is ordinarie or extraordinarie ordinarie when hee spiritually speaketh of the word as the word of God with power deuiding it aright as the Apostle Pauâ— saith If any be spirituall let him vnderstand what I say Extraordinarie when by some reuelation of Gods Spirit hee can note and specifie the time or manner or place of Gods threatnings here againe I say as the Apostle saith If any be spirituall let him consider what I say and the Lord giue them vnderstanding yet this is not to bring in the reuelations of the Familie of loue or any other Heretikes which dreame of such things as are not in and according to the word 2 To receiue a Prophet in the name of a Prophet is effectually to profit by their doctrine for all things are written for our learning so are all gifts which God bestoweth vpon others 3 As they that receiue a Prophet in the name of a Prophet shall receiue a Prophets reward so he that is receiued in the name of a Prophet must performe the dutie of a Prophet 4 It is one thing to speake daily by meditation and to beate vpon the consciences as a Pastour and another thing to set downe a thing with iudgement and deepe studie as a Doctour must doe 5 There are three kindes of false Prophets The first teacheth false doctrine The second teacheth true doctrine but applieth it falsely The third teacheth and applie well but liue ill 6 It is good to preach according to the state of a mans owne conscience vnlesse wisedome require a consideration to be had of the time person and place 7 Pastors were not able to deuoure their great paines to the people vnlesse they should consider what paines Christ deuoured for them and that their paines may bee the more profitable as the Pastor or Preacher should pray for the people so in like sort the people should pray for the Preacher 8 We care not though the Lord accuse or condemne neuer so much so he doth it in another court and touch vs not So long as Ieremy prophecied against Edom against Moab against Ammon or against mount Sâ—ir so long presently after the threatnings the people would goe to the Church they were willing enough to heare the burthens of the Lord so long as it concerned not Iudah and Ierusalem but when he came to the burthen of Iudah and Ierusalem then they say the Lord hath not sent thee thou art taught to speak euil c. Wherefore wee must bring our selues to this to bee as glad to heare and with as great patience the action of the Lord commenced against vs as against any other And we may note it as a fault and marke of false Prophets to prophecie against other countries and to be full of generall tearmes but to come to particulars that they were loth to speake and others were loth to heare Being at Samaria they speake against Ierusalem and being at Ierusalem they speake against Samaria being at Bethel they prophecie against Gilgall and when they are at Gilgall they speake against Bethel at Dan against Sheba at Sheba against Dan. This is a sinne of false Prophets the true Prophets doe not so 9 The honour of a Prophet is not from the breast of his Mother it is not so materiall who was his father as who was his teacher In whom chiefly is to bee considered what the Prophet speaketh how The Prophets did somtimes threateÌ„ sometimes promise sometimes comfort sometimes reprooue but this they did rather as teachers than Prophets as whose proper function specially was in speaking of future things we doe not so much imbrace good things as wonder at strange things The Prophets spake that by inspiration which they knew by reuelation God disposing both their words and writings so that all that they spake and wrote they did but as instruments from God so great a difference is there betwixt our speeches and theirs Though we conceiue exquisitely how long are wee before we can speake And when we haue meditated wel doe not our tongues falter in our mouthes Though our tongues vtter most the puritie of knowledge when wee vtter the wisedome of God yet when herein we adde much indeuour how sore we grieue our hearers sometimes by obscuritie sometimes by vnsauorie and sometimes by vnseemly speeches In things of arte or reason be they Prophets bee they Apostles be they Euangelists or be they Pastors they may be deceiued Was not Moses counselled by his father in law Iethro Was not Peter conuicted of error by Paul Was not some of the Prophets conuicted by Ieremiah and Ezechiel But how then are the bookes of the Prophets so generally allowed Answere is that the Prophets were exempted from all possibilitie of errour in those things which they receiued by diuine reuelation indeede they must be voide of errour because God teaching them immediatly euery word and writing is voide of errour But how shall wee know that these their bookes were of such diuine reuelation and deliuered from God himselfe We must know that the certaine knowledge hereof to the prophets was one and to the hearers was another The Prophets by vision most certainly knew that the things they deliuered were from God The knowledge and certaintie of these things were confirmed to the hearers by miracle and oracle by miracle the persons of the Prophets were authorized for without doing of miracles they were accounted of as the
to â—one â—â—â—â— the faithâ—â—â—â— onely He must liue a godly life to the example of others and also to stop their mouths which will be ready to speake euill of the Gospell if the Minister liue contrary to his doctrine Titus 2. 7. 8. Hee must watch ouer the soules of his flocke therfore it is requisite that he is able to keepe his own 1. Cor. 6. 9. 2. Pet. 1. 10. Acts 20. 28. He that is not a carefull watchman ouer his owne soule is not fit to watch ouer other mens WheÌ„ he preacheth damnation to others hee must be sure that it belongeth not to him c. 4 Hee ought to preach and teach as well priuately as publikely 1. Thess. 2. 6. 7. 8. 2. Tim. 2. 10. Coloss. 1. 24. Act. 21. 10. 11. 12. 13. Ioh. 12. 11. 12. 13. How a Minister may flie Matth. 10. 23. Ioh. 8. 59. Ioh. 10. 39. 40. Act. 14. 5. 6. How small a cast soeuer we haue receiued of the trueth we must not giue ouer striuing though it cost vs our liues The faithfull minister flies not from his flocke but by this meanes Philip. 2. 12. To disobey the Minister of God is to disobey God himselfe and to dispise his word Philip. 2. 12. Ioh. 10. 27. Luk. 101. 6. If he were the wisest in the world he must become as simple as a sheepe 1. Pet. 1. 33. How we be borne anew 1. Pet. 2. 2. We must grow from strength to strength Craue knowledge of God without ceasing Ihon 7. 17. 18. Iohn 4. Acts. 2. 1. Tim. 5. 17. The office of the Elders Note Luk. 10. 16. An example of receiuing an earthly Embassador Galath 4. 14. The people ought to feare the authority giueÌ„ by God 1. Thess. 5. 12. 13. A thousand worlds not comparable to the treasure of the faithfull Galath 6. 6. 1. Cor. 9. 11. Deut. 18. 1. Cor. 9. 14. Ves 7. Deut. 25. 4. Matth. 10. 10. Galath 4. 15. Without this heauenly treasure we are more miserable than brute beasts Note The people must pray coÌ„tinually for themselues and their Minister Coloss. 4. 3. 4. The Lord giueth his gifts to none but they which call faithfully on him 2. Thes. 3. 1 2. Few men haue true faith All men can not be saued and therfore all cannot haue faith Of a strong faith Luk. 19. 17. 1. Thess. 3. 9. The dutie of the people that hath a wicked Minister The blessing of a faithfull Minister Mala. 2 The carelesse Pastor shall become a notable diuell in hell They that caÌ„not belieue the preacher shall not belieue though one should come from heauen or from the dead c. Some learned men be like tunnes that are so full they can giue no souÌ„d A man may preach to other and be a reprobate himselfe 2 3 4 This Sermon was preached in the asseÌ„ble of many learned Diuines Epist. 3. ad Volus M. Dod of Hanwell Gregorie Doct. 1. Religion is the way to happinesse Psal. 1. 1. 2 c. and 1 12. 1. Deut. 33. 29. 1. What misery grace freeth vs from Note Daniel 5. 6. 2 What good things Grace maketh vs to enioy 1 A good estimation Prou. 12. 26. Note 2. Safetie 3 Consolation Rom. 5. 3 Psalme 4. 2. Cor. â— Psalme 23. The happines in the Life to come Psalme 16. The price of Grace The rarenes of it Luke 11. 32. Matth. 7. 13. 14. 3 The continuance of it Vse 1. Pro. 8. 10. 11. 2. Cor. 9. 21. Obiect Answer 1. Tim. 4. 8. Note 2. Tim. 6. 6. Vse 2. Ietem 4. Vse 3. Obiect Difficulties in Christianitie Answer Note 2. Cor. 4. 16. 17 Hebr. 10. 33. 34. Doct. 2. Psal. 24. 3. 4. Reasons 1 God hath a quarrell against hypocrites Psal. 32. 3. 2 He loaths their seruices Matth. 6. Luke 15. 16. 3 They liue in continuall danger Luc 8. 13. Prou. 10. 9. Ioh. 10. 29. Ioh 4. 4. 1. Iohn 5. 4. Rom. 8. 38. 39. Use. 1. Matth. 22. Answer Prou. 23. Ierm 29. Vse 1. Markes of an vpright heart 1. Vniuersall obedience Psal. 119. 8. 2 Growth in grace Phil. 3. 13. 14. Verse 15. Rom. 15. 14. Note Note 3 A constant conscionable vse of all the meanes Note Note 4 Respecting God in all things 1. Cor. 4. 3. 4. 1. Thess. 2. 4. 2. Cor. 13. 7. Iob. 31. 1. Gen. 39. 10. Note â— To receiue a rebuâ—e willingly and profitablie Note Obser. Vse 3. Note 2. Chron. 30. 18. 19. Doct. 3. A prerogatiue to be freed from sinne Rom. 6. 17. Reasons Ephes. 2. 2. Sathan is the maister of all sinners Their seruices Note 3 The reward Rom. 6. 2 Reason 1. Ioh. 3. 8. 9. 3 Vse 1. Luk. 9. 21. Heb. 11. 25. 26. Iob. 3. 2. Vse 2. Obiect Answer Luk. 6 4â— Mat 7. 17. 18. Strict obedience to â—e laboured for 2. Cor. 7. 1. Math. 5. 6. 7. Luk. 17. 10. Deut. 5. 28. 19. 1. Cor. 15. 58. Vse 1. Against Popish obseruations Colos. 2. 22. Against workes of supererogatioÌ„ Vse 2. Simile Augustine Psal. 83. 16. 17. Psal. 35. 26. 2. Cor. 1. 12. Prou. 10. 9. Eccles. 10. 1. Similies Why God seemeth sometimes to forsake his children Note In his treatise of desertions Priuatiuae gratiae sunt pâ—ures quam positiuae Ioh. 10 27. and 6. 37. Esa. 54. 10. Ps. 119. 8. 2. Sam. 15 26 Esa. 57. 1. 2. Reg. 22 20 Psal. 77. 1. 2 3. Esa. 63. 17. Can. 2. 4. 5. Rom. 7. 22. 23. 24. Psal. 77. 78. Cuncta Dei opera sunt in mediis contrariis 2 Iob 2. 2 3 4. a Iob. 13. 34. b Iob. 16. â—â— c Ps. 6. 1. 2. 3. 4. d See the book written of his death a Math. 27. 46. a Fox Act. Mon. 1555. Sept. a 2. Chro. 32. 31. 32. b 1. Cor. 1. 30. Ioh. 15. 2. Gal. 2. 20. Iob. 13. 26. Deut. 8. 2. 13. 3. Ioh. 15. 2. Cant. 5. Act. 9. 31. Rom. 11. 20. Iam. 3. 10. Pâ— 119 59. Act. 24. 16. Pia. 26. 1. 2. 2. Tim. 4. 7. Iudgements Simile Simile * He that beleeueth maketh no hast Tim. 6 10. Psal. 62. 10. Prou. 11. 28. Matth. 19. 24. â— Tim. 6. 9. 1. Tim. 6. 17. â— Cor. 4. * Or 〈…〉 Notâ— Note 1 2 3 4 5 6 7 2. Cor. 3. 1 2 3 4 1 2 Simile 1 2 3 4 5 Similie Note well Ephest â— 18. 1 2 3 1 2 3 4 Note Similie 1. Iohn 3. 1. Hebr. 11. 1. qui nihil de praeteritis cogitat vitam perdidiâ— Mithridates Cyrus Raâ—â—ang Maliâ—â— Gnâ—shar Duies I am seges est vbi Troia suit The vse of this Psalme to a man regenerate Ministeriall knowledge * Anno Dom. 1580 1581. Haresie Familie of loue True arguments of loue to the word 1 2 3 4 Wearines in good things Wearines in good things Loue God loue his word Ioh. 14. 23. 1. Argument of our true loue to God * Vers. 113. * Vers. 163. Naturall loue must giue place to heauenly loue Ciuill conuersation of heretikes Presumptuous sinnes Religion corrupt life cannot
How natural men measure others by theÌ„selues 2 3 Deut. 28. Leuit. 26. Prou. â—8 To feare meÌ„ Feare the remedie of it A hardened heart a greater plague than any of the plagues of Aegypt Psal. 119. Gen. 41. 56. 2. Pet. 3. 1â— Psal. 77. If we applie we must applie to the heart Mark 6. Heresie Note In what thiÌ„g and how far the diuel may be saiâ— to be strong Omnia facit diabolus non tam potentia sua quà m negligentia nostra Simile Examples see before Therâ— bee foure speciall companions of sinne 1. Ignorance 2. Errour 3. Worldlinesse 4. Hypocrisie Of many corrupt kiâ—dâ— of knowledg what is the right knowledge 1 2 3 4 1 2 3 Example 4 PreseueraÌ„ce Note Knowledge Conferre Zach. 12. 10. Ioel. 2. 28. with Esay 2. Cor. 4. 3. 4. The diuel pestereth the Church with ill teachers and blinde guides The flocke of Christ is bought with Christs blood See death and iudgement Micah 6. 1. Esai 1. 1. The Lord is iust when he doth iudge How God is an accuser and an acquiter The promises or threatnings of Israel appertaine to vs. Sorrow Mirth Melancholy Chairein ano charas bios ou bios To adde drunkennes to thirst Vers. 19 Non noti sumus ad ludâ— 1 2 3 4 The second kinde of ioyes Pettiâ— ioyes Bitter sweet ioyes Seeming ioyes A mouldie soule and a drie heart Simile 1. Aischrótes â— Morologia Eutraâ—eleia Si pudeat audire pudeat diceâ—e 1 áâ—â—gos 2 EucharistiaÌ„ Tauerne-mirth It is his Catastrophe 3 Ducunt in bonis dies suos to puncto temporisibunt in infernum 4 quum debes assistere iudicio quomodo sic rides Take no pleasure in pleasure How far wee may reioyce Note well YouÌ„g age is a daÌ„gerous age We may vse pleasure but with restraiÌ„t Affections Verecunda initia suntomnis peccati Wantonnesse ends in wickednesse Iniurie Helpe Reuenge OffeÌ„ces small sinnes Matth. 5. Num. 20. How far controuersies are permitted in the Church oâ— God Fiaâ— pax as fiat lux Wherefore controuersies and heresies be in the Church 1 2 3 Truth and peace goe together * See chap. 71. Flabellum Sedition In dissention what we must obserue 1 2 3 4 5 Vtilius scandâ—lum nascitr quà m veritas deseritur We will either doe as we list or not doe any thing at all Of giuing voyces in ciuill or Ecclesiasticall assemblies Who they be that preuent and what it is to preuent others Anger What iniuries are to be borne To win with loue Worldlings know not the God of prouidence Simile Iudgement Iudging Learne wisely to consider of Gods works Of folly diuers kinds 1 2 3 Praestat nasci iumentum quam comparâ—r â—umeâ—tâ— Iudging and reprouing Against Libertines We are too censorious in the sinne of other and too remisse in our owne Enuie wheÌ„ it dispraiseth ana flattery when it praiseth must bee â—ad in ieaâ—ousie The best kind of praise is not in word but in deede to commend Lauda vt videam How wee ought to seeke God and how many seeke him peruersly 1. Sam. 19. 18. Schooles The Diuels sophistrie disioyneth things conioyned by the Lord. Pleasures The wisdome of God is apparent in all the â—â—rd and yet in some place more then in aenother Diáphthalma It is a foolâ— choise to chuse earthlâ— things before and rather then heauenâ—â— things to make God the last least part in our desires Caelarum Argeâ—â—um Priùs plus Couetousnes in the ministerie Riches haue two endes 1. Either to leaue thee 2. or thou shalt leaue them Obiection of the multitude against knowledge answered Howsoeuer oâ—r fathers were mercifull iust c. yet they were guiltie of ignorance and the people of our time contrary want mercie and iustice 1. King 13. 5. 6 His hand was dried vp and restored to him againe Signes which drawe men from the true God and his word 2. Thess. 2. 10. 11. Manna miraculous Manna Meanes to keepe vs from sinne Confer Exod. 11. 21. with Deut. 1. 13. 1 Magistrates must bee men of wisedome How wisdom prouideÌ„ce differ 2 Magistrates must be prudent men 3 The Magistrate must be a man of a good heart courage 4 The Magistrate must be a man fearing God The Magistrate must be one that to â—â—â— to deâ—â—â— truely and to walke vprightly The Magistrate may not respect persons 6 The Magistrate must hate filthy gaine The differeÌ„ce between oppression and extortioÌ„ Gifts 7 The Magistrate must be a man well knowne and well reported of Vse of the former doctrine The Magistrate must temper loue mercie and iustice together Discipline The Magistrate is specially to care for Gods glorie and the safetie of Gods people Psalm 16. 3. Contempt of Magistrates Note The sinnes of the people imputed to the Magistrates and Ministers Affections agreeing in good things Chosen in mariage 1. Pet. 3. â— 7. How far the husband is to honour his wife 2. Sam. 6. Iob. 2. God giues the blessing of holy marriage to make men more seruiceable vnto him The subiection of the wife to the husbaÌ„d how God requireth it 1. Pet 3. 1. 2. 3 The loue of the wise to the husband Wiues must helpe their husbands in Gods affaires 1. Cor. 7. 3. 4. â— A good lesson for all Consent of parents Not to tie God to one meane for the breeding and increase of faith What to breake in our Ministerie Simile To pray for the Ministerie Not to offend a godly Minister Tit. 1. 11. 12. 13. Ioh. 16. The Minister must reproue sinnes sharpely The weightie caâ—ing of the Ministerie requireth a wary entring into so high a dignitie Advtrumque paâ— ati Semel constituendum diù deliberandum A good admonition to such as purpose to enter the great calling of the ministerie Attendite vobis In matters of great wisdom Christ vseth both grauitie wisdom to make vs more diligent in hearing which also teacheth vs the right kinde of hearing Acroasâ—e How dull maÌ„ is in hearing the Word The hearing of the heart 42. Hom. in IohanneÌ„ Capit capitur Sermones Dei si caniuntu 1 capiunt How wee are to deale with allegories Of the high dignity of the Ministerie and of the great indignitie which some put vpon it Preachers must bee prepared for trouble If wee will profes Christ wee must beare the cros of Christ thoughâ— bee an heauie yoke to flesh and blood What thoughts Sathan doth suggest into men to dislike their callings Outreaching raging coÌ„mendations must learne modestie and measure of the holy Ghost A description of God his worke Light Darknes A pithie praise of the calling of the Ministerie Labralactucas The sacriledge of our time in Church robberies oh that the learned wold more preach it and write against it Psalm 42. Ecclesiastes Heb. 1. ver last Diuers kinds of good Speake pleasing things and serue the time A modest preoccupatioÌ„ in speaking of the Ministerie What care to be had in admitting any to the calling of the Ministery *
the secret counsel of the Lord herein we must know that neither the promise of the Lord is so vniuersall that euery particular childe of a faithfull man should be within the couenant for if of many there be but one blessed the promise is performed Yea which more is though that a faithfull man haue neuer a good childe yet if vnto the thousand generation there be but one good the couenant is not broken Neither must wee tie the Lords worke so much to man that a good man may not haue an euil sonne seeing though the Lord visit not his sinnes yet hee may visit the sinnes of some of the forefathers to the third and fourth generation going before To the second I say that an euill father hauing a good child though the Lord shew not mercie to that particular man therein yet he may remember his promise to some of the forefathers in the thousand generation going before And though that an euill man haue no cursed child yet the curse may be accomplished in the third and fourth generation following Wherefore not speaking of election or reprobation which we leaue onely to the Lord to make good or bad according to the good pleasure of his owne will I exhort parents to vse the ordinarie meanes to bring vp their childreÌ„ so as they either by some good tokens may see them the children of God and heires of the couenant or at the least be comforted in their owne consciences if the Lord refuse their children for some cause vnknowne in that to their abilitie they haue vsed all good meanes to bring them vp well and offered them to God And if parents haue cause to be grieued when thus trauailing in good education they cannot see good in their children how much more cause of griefe may they haue when they haue vsed no labour at all to bring them vp in the feare of the Lord and yet many will be grieued for the one that will not be grieued for the other Wherefore let vs learne if we will conueigh Gods blessings to our posterities to vse all holy duties thereunto and on the contrarie if we will be loath to conueigh Gods iudgements to our children let vs carefully auoide all meanes that leade vnto them And surely as it is a blessed thing in the houre of death with Simâ—on to depart in peace leauing our wife children and seruants spouses to Christ children to God and seruants to the Lord so in death no one thing will be more grieuous to a man than the Lords hauing giuen him the charge and dignitie of so many soules to be furthered to saluation that his owne tormented conscience shall presse him how in as much as he could he hath helped them forward to their damnation and so which is more fearefull he shall haue them spuing and foming out in his face continual curses in hell accusing him for euer to be the murtherer of their soules Howbeit I doe not exempt children from all blame so charging the parents as though the children were free from all guiltinesse herein for I am not ignorant that as in the time of Ezekiel so in our dayes youth is readie enough to take vp this Prouerbe The fathers haue eaten sowre grapes and the childrens teeth are set on edge But I affirme that though the occasion be offered of such wicked parents yet the cause of destruction is still in the children themselues And besides that it is sure that the soule which hath sinned shall die the death Seeing also there be some yong men who notwithstanding the great prophanenes of the most the manifold corruptions offered abroade the vngodly examples abounding at home are so mightily preserued by the seede of grace that they escape safely in an holy course of life lamenting when they see the least occasion of euill reioycing in the least occasion of good things the rest who please themselues and hope to shelter their sinnes vnder their parents defaults are plainely left without excuse and are iustly guiltie of the blood of their owne soules Labour therefore ye yong men to wipe away the teares of griefe from your fathers eyes and stay the sorrowfull spirits of your tender mothers and consider with your selues if you haue any good nature in you and haue not buried the vse of common reason what a shame it is to be a shame vnto your fathers to whom ye ought to be a glorie and thinke ye wanton wits that haue not cast off all naturall affections what a contempt it is to be a contempt vnto your mother to whom ye haue offered as it were a despightfull violence in that ye are as it were a corrosiue vnto her heart when as ye should haue bin a Crowne vnto her head The end of al this briefly is thus much that parents hauing children not walking either in knowledge or in a good conscience must make some vse of so iust a cause of griefe examining themselues and accusing their owne soules before the Lord either for that their meeting was prophane to so holy an estate or brutish because they desired rather a seede like vnto themselues in flesh and blood than such as might be like to Christ by grace and new birth or that they begat their of spring as meere naturall or very carnall men or because they either prophanely neglected al educatioÌ„ or monstrously misliked that in their children which they liked in themselues and punished in them their owne corrupt precepts or for that they suffered iniuriously their children to doe euill vnto others which they could not suffer them to doe vnto themselues or vntaught that at home which was taught abroad or in that they doe lie in some sinne vnrepented of or else because they neuer made conscience to bring their posteritie within the couenant of saluation but still loued their flesh in their children not their soules And children must here also learne that it is one speciall propertie of a liberall and ingenuous nature to be carefull so to liue that in time they may bee a glorie to their fathers and a ioy to their mothers which the Lord grant to vs all for his glorie and our euerlasting comfort through Iesus Christ our Lord and onely Sauiour FINIS OF REPENTANCE AND TRVE SORROVV FOR SIN THE SEVENTH SERMON Acts 2. vers 37. 38. Now when they heard it they were pricked in their hearts and saide vnto Peter and the other Apostles Men and brethren what shall we doe Then Peter saide vnto them Amend your liues and bee baptized euery one of you in the name of Iesus Christ for the remission of sinnes c. IN this portion of the holy booke of God is set downe to vs an effect or rather a fruite of Peter his sermon which hee made for the answering of the slanderous reports of the Iewes at what time they sawe the wonderfull gifts of God sent downe vpon the Apostles In which Sermon the Apostle had pricked their consciences with shewing
them their sinnes telling them of a suretie that their iniquitie was the cause of Christ his death whereby a certaine care began to bee wrought in them in so much that being thus troubled they enquired and saide Men and brethren what shall wee doe Whereupon afterward followed the second Sermon of Peter where hee exhorteth them to continue in their repentance and teacheth vs that if our sorrowe bee good wee must goe forward therein Further hee sheweth them to this ende that they must beleeue that beleeuing they may bee baptized that being baptized they might receiue the gift of the holy Ghost Lastly it is manifest how they hearing that Sermon first receiued the doctrine and after perseuered in the practise of the same Briefly therfore three things are hereto be noted First the fruit of the former Sermon of Peter contained in these wordes Now when they heard it c. Secondly the summe of a new Sermon of Peter in these wordes Then Peter said vnto them Amend your liues c. Thirdly is set downe the fruite of their obedience In the former part of this Chapter we may know the wonderfull workes of God that the Apostles who were neuer brought vp in schooles spake with diuers tongues which when the multitude heard some are said to maruell and to be astonished some mocked them and said They are full of new wine But when Peter with great boldnesse of spirit had in this Sermon which he made set the trueth of God against their false accusations and had preached against their sinne then they left off mocking and were pricked in their hearts Where first wee may note the power of Gods word which onely is able to touch our consciences for sinne For neither the diuersity of tongues nor other gifts of the holy Ghost could prick their hearts as being able onely to cast them into an admiration What more forcible thing than that which causeth a godly sorrow and causeth our consciences to be pricked What so able to pricke our consciences as the word of God Indeede many feele sorrow and are inwardly pricked but because therewith is not ioyned the power of Gods word they bee either senselesse as blockes or in their feeling they be murmurers This commeth vnto vs by the dignitie of Gods word in that no wonders from heauen no miracles on earth can touch our hearts and worke in vs any good fruit without the same For though the Lord should shew vnto vs all the wonders from heauen which he shewed on the old world and on Sodome although he should lay al the plagues vpon vs which he laid on Pharaoh and on the Egyptians without the word of God we should be as vnprofitable beholders as euer were the Sodomites and should become as hard hearted as euer were Pharaoh and the Egyptians so that no iudgement from heauen no trouble from earth can humble vs no blessing from aboue no benefit from beneath can profit vs vntill the word of God commeth which teacheth the olde way to forsake it the newe way to enter into it and the perfect way to continue in it And thus much for the generall scope of this doctrine Now more particularly we may obserue in this first part three things First the power of the word to pricke our consciences Secondly that this pricke must not cause in vs a more rebelling against the word and Ministers thereof but rather a greater reuerence to them both Thirdly such prickes must prepare vs to a greater desire to profit For the first we must know that this is the beginning of repentance this is the entrie to godlinesse euen to conceiue a sorrowe for our sinnes and so bee wounded with a feeling of our euils For as long as men are secure it is not possible that they should seriously apply their mind vnto doctrine neither without the knowledge and feeling of our sinnes can we heartily long for Christ. To this agree the Law the Prophets and the Apostles The law because in all their sacrifices wherein Christ was prefigured was manifested also vnder darke signes the contrition of heart and acknowledging their vnworthinesse The Prophet as Dauid and Esay Dauid in the fourth Psalme and fift verse faith Tremble and sinne not where the Prophet sheweth that this is an effectuall thing to true repentance to quake and tremble for feare of Gods iudgements That wee may then truly examine our selues wee must feare and humble our selues because before trouble terrour and quaking at the iudgements of God we wil neuer be brought to offer our selues to Christ alone In Psalme 51. vers 18. 19. the Prophet likewise sheweth that no sacrifice is acceptable to God without a contrite heart that is neither prayer neither almes-giuing neither praise of thanksgiuing vnles wee bringing an humble and contrite spirit with vs cast our selues downe before his iudgement seate and sue for mercy in Christ. And here marke that he saith The sacrifices of God are a troubled spirit c. where hee vsing the plurall number sheweth that the sacrifices of repentance which must not be one but many are humblenes of the spirit and contrition of heart For the affliction of the soule and contrition of the minde doe so cast vs downe wounded with our sins and humbled with a feeling of Gods wrath as that it maketh vs to acknowledge that we are nothing of our selues and to seeke for our saluation wholy at the mercie of God No marueile then seeing by this meanes we being confounded and ashamed of our selues staying our selues on the only promises of God doe come to confesse our owne nakednes and wretchednes if the Prophet should say that the Lord is pleased with his sacrifice as with the sacrifice of sacrifices The Prophet Esay 40. 6. 7. 8. saith All flesh is grasse and the beautie thereof as a flower of grasse the grasse withereth and the flower falleth when the breath of the Lord falleth vpon it Where the Prophet painting out man in his proper colours and driuing him to seeke out saluatiō not in himselfe but in Christ describeth the outward part of man to be as grasse and by the flower of grasse he sheweth his gifts of minde being vnregenerate as wisdome memorie knowledge and vnderstanding So that when Gods spirit doth but breath on vs all our wisdome all our knowledge riches and authoritie fal before the presence of the Lord of hosts neither can we remaine but only by the word of God whereby we are borne againe Wherefore the considering and meditating of our transitorie estate driueth vs to a contrition and humblenes of spirit Besides the Lord God saith Esay whom the heauens cannot containe nor the earth hold will come and dwell with a lowly poore and troubled spirit and which standeth in awe of his word God doth not accept our sacrifices which are offered without trembling at his word no more than if we should kill a man and choake a dogge
policie and his teachers in wisedome so now he sheweth how he went before his elders in prudence and vnderstanding He was wiser than his enemies Why because in all his attempts deliberated not with flesh and blood but asked counsaile of the Lord by the word and by prayer He excelled his teachers in good learning wherefore because he contented not himselfe to stay on the naked rules by them deliuered but further laboured with his conscience to make the vse of them profitable to himselfe He ouer-reached his ancients Why because he euer had a speciall care to keepe a true faith and a good conscience whereof many had made shipwracke Whereof then commeth it to passe that the scholler is often better than his maister commeth it not from hence because the Lord worketh according to his will and bestoweth like effects where like meanes are vsed blesseth and curseth depresseth and raiseth vp according to the vsing and not vsing of necessarie meanes By meditation the iudgemēt of the godly is refined by musing the wicked grow by high degrees to the mysterie of iniquitie For as they be much giuen to this kinde of occupying their mindes so Sathan doth most thereby conuey himselfe into them putting such platformes and deuices into their head that otherwise were wonderfull to come into a mortall mans minde So then they that doe not rest in hearing and reading but endeuour by meditation to finde and draw out an vse of it in themselues wonderfully doe profit and mightily excell others Let vs not rest in our ouersights but stirre vp and prouoke our affections to take a new view of those things which we haue heard whereby we may gather more vnto our selues than that which we haue heard And why Man is a creature reasonable and by the light of nature can thus reason with himselfe if this be true then the contrarie is false if it holdeth in the greater then it holdeth in the lesser If this good thing hath good effects then tho contrarie euill hath ill issues See how knowledge by meditation doth increase Againe because euery member of Christ is annointed with knowledge according to that measure which the Spirit worketh as well the hearer as the speaker may profit by vsing the meanes For by meditation the iudgemēt is refined the wit helped the memory strengthened and stirreth vp affections as thus Is this good I will doe it Is this the obedience rewarded I will obey it Is this forbidden I will auoide it Is this threatned with so fearfull iudgements I quake and tremble to thinke of it By the helpe of this many will speake on a sudden because they speake out of the experience of their owne consciences when the learning of others is in their teachers head or else in their booke It is then the righteous iudgement of God that we are so vnapt to practise wanting dexteritie of wit bereaued of sound iudgement besides many other punishments due to the contempt of Gods word when our owne conscience shall accuse vs saying This good thou mightest haue had this comfort thou mightest haue enioyed hadst thou meditated on the word There remaineth the thrid effect which is in these words I am wiser than the ancient c. Oh notable wisedome that made him wiser than gray haires which are of longer experience He doth not compare himself with dotish old men but the wise Ancients in whom though not the quicknes of wit yet the pith and marrow of knowledge remaineth Neither doth he speake this so much to praise himselfe as to stirre vp others If then we shall see a comely old man speaking law on the bench and desire to heare some wise experience the man of God here telleth vs the way how before those times we may attaine vnto it And through the blessing of God on those meanes the graces of God shall be greater in young yeares if we labour for knowledge and with knowledge ioyne conscience and with conscience practise For the high way to knowledge is to meditate with our knowledge and to tremble in our hearts at the maiestie of the word not ceasing to labour with our selues vntill by musing we haue felt some comfort Here of it proueth that they which haue heard the word of God but a yeare haue more profited thā they which haue heard it sixe yeares For vnto him that hath more shall be giuen and from him that hath not euen that which he hath shall be taken from him If we obserue it we shall finde prophane Protestants who now haue seene three Gouernments which both are ignorant in knowledge and haue gotten many placards and curtaines for their grosse sinnes This may teach vs to see into Gods iudgement who punisheth so seuerely the decay of faith as also the mercy of God towards them that lay vp in their hearts the meditation and in their liues the practise of that which they haue heard I see no more fearefull tokens of the desolations of our times than that men promising whole worlds vnto themselues seeke so much for themselues that they neither desire Gods glorie nor the Churches profit A man may talke with a great Reader and there be some good things in him but talke with an exercised minde and you shall finde in him farre greater and more excellent wisedome Why doe not the old Protestants grow in knowledge as they grow in age but because they doe not vse to meditate Many men seemed to haue good gifts great knowledge and dexteritie of wit who now are destitute and barren of all these heauenly graces What is the cause surely the want of faith and of a good conscience doth make vs faile in many good things or else the cause may be some secret sin not repented of why there is such store of ill and such barrennes of good things So that the Lord striketh many with such follie that they which sometimes tasted of the good graces of God are now become dull heads Another reason why old men doe not grow in knowledge is because the more they haue the more they doe desire Many are so vaine and light that a man shall assoone bring an hogge from his haunt as them from their delights so the Lord doth make them end their age and life in worldlines which spend their liues and youths in vanities If we see one giuen to vanitie what say we Oh there is a wittie yong man if we see one giuen to worldlines what say we Oh there is a iolly thriuing fellow and thus for want of a sanctified wit and sight we remaine fooles and vnthrifts in spirituall things But it standeth with the righteous iudgement of God that they should be depriued of the vnderstanding of heauenly things which so greedily turne al their wits to worldlines On the contrary where we make conscience to meditate we growe from a small graine of knowledge to an whole field of vnderstanding For wee see many vsing their wits to