doe affirme that on that day it perisheth if it be vngathered on which day it commeth foorth then I do think that by the law of necessitie this thing happening it may be gathered on the Sabbath yet with these conditions that as many gather as can conueniently be gotten that no publike exercise of the worship of God be omitted that their mindes be holy and spiritually occupied that gather it Now if some will obiect that there is somewhat in the order of nature which fighteth with the ordinance of this law I answere for as much as this thing commeth on the Lords day but seldome times that therefore it is not a thing ordinarie but as a work of necessitie Now to fold vp this question we required in gathering that we should be spiritually minded which they may shewe in giuing it a marke of separation that is that they bestow it on the poorer if the be of they more wealthie sort if they be of meaner condition yet they may impart something to their more needie brethren as testifying thereby that they seeke not their gaine but the glorie of God It remaineth briefly and in a word to speake of trauailing which if it bee ordinarie and vsuall is in no case lawfull but if it be extraordinarie and necessarie as often it happeneth to Lawyers or Physitions the according to the necessitie it is more or lesse permitted We see that many Papists wil not stirre out on their Saints daies whereby is detected the want of our spirituall loue which make no conscience to cease on the Lords day And so the religion deuised by man findeth better entertainment a further practise than that which was ordained by God If any man obiect the losse of his liuing if he should not labour on this day I oppose against that the losse of God his glorie and that with his interrogatory whether the miserable pelfe of man should not giue roome to the immortal glorie of God And experience confirmeth the trueth of Gods word that in vaine men rise early and so late take their rest in vaine they build and take so great paines when the Lord denieth the blessing And what were it to bee rich by policie and poore by God his displeasure What though the bagge be heauie and their consciences troubled What if they be rich with men and poore with God Againe who is it that so disposed of his iournies and his affaires so as some making conscience of their Sabbath are in their iournies in one day better prospered in their affaires in one houre more furthered than many others contemning the ordinance of God are in many houres and in many dayes Who directeth men to bee prouident in their sales and bargainings Who besotteth and infatuateth others Who sendeth a man that not for a simple desire of gaine but for a single care to walke in his calling vseth the trade of buying and selling moe chapmen in one houre than another man hath in an whole day whose heart is inflamed whose eyes are inkindled with louing gaine and looking for profit howsoeuer it come by hooke or by crooke Men ascribe this to chance and so they oft by the iust iudgement of God receiue a blanke that is trusting to the blind world they receiue not so much gaine as will acquite their charges Can men trauaile day and night by sea and by land and that for a thing transitorie and will they reach out no houres for the defence of God his worship Doe they feare theeues if they inlarge their iourney for the keeping of a good conscience are they not afraid of theeues when for their worldly affections they can trauaile early and late Because herein the terror of their owne consciences will preach more forcibly to them than I can speake I will leaue them to that practise of the man of God which is vsed Nehem. 12 And thus hauing spoken of the workes of our callings now wee are to speake of the workes of our pleasures Concerning the lawfull recreations of this life which Christianity doth permit and not forbid for of vnlawfull pleasures being alwaies out of season and especially on the Sabbath we haue nothing to say whether they may haue place and time on the Lords day or no here is the question In this part of the treatise I say wee doe not speake of prophane idle pleasures but of them which bring some further vse after they be vsed which are permitted by the word of God so measure in them may be vsed and they be sanctified vnto vs by the word and by prayer And yet euen for these we dare not giue the time consecrated to God vnto playing and pleasures Neither are we curiously to frame any exquisite diuision in this matter but first we will consider of the feasts and bankets accustomed on this day and afterward of other recreations and exercises at that time frequented and vsed which though in their time place and persons they are not vnlawfull yet at this time on the Lords day we denie them to be lawfull As for feasts we may part them into Loue feasts Church feasts sumptuous feasts which carie with them some further expences and larger liberalitie as are those which are vsed at mariages at the admitting of men into their ciuill offices or else are taken vp for some speciall benefits receiued or some extraordinarie iudgements remoued or some other causes like vnto these as when men carying some port and countenance in the common wealth according to their degrees and callings at some times doe ordaine Touching these solemne and sumptuous feasts thus much we affirme briefly Such as on the Lords day institute such solemnities and stuffe euery office and bumbast euery corner of the house with men and women are to be admonished duly to consider of that which is reported of Dauid both in the historie of the Kings and in the booke of the Chronicles who hauing a vaine desire and superfluous appetite would not deferre but longed to taste of the water of the well of Bethlehem a well fenced citie and from whence water could not be conueied by hand without some ieopardie to them that fetcht it Wherfore three of his most worthie men haue this busines assigned them to the compassing whereof their liues were hazarded At their returne grace making his after fruites better than the former after better deliberation vsed he powred forth the water on the ground saying God forbid that I should drink the blood or the liues of these three men shewing thereby both his offence in sending them the free mercie of God in sauing them Wherefore for as much as these pompous preparations cannot cōueniently be vsed on the Sabbath without the hazard of mens soules though the Lord in mercie may saue their soules as in that diuers offices in great families require diuers persons to performe diuers duties and so that which is a day of rest is made a
haue committed them They obiect our corrupt nature is disposed to winke at the offences of our brethren I answere howsoeuer corruption may be intermingled yet the first motion of rebuking sinne is of God A good Father said I was neuer acquainted well with any but first I displeased him by admonishing him of some sinne And like as the children of Israel were going but eleuen dayes iourney in thirtie yeeres so we might goe by admonition as farre in eleuen dayes as some without it can doe in many yeeres And as in a lethargie we haue neede of a purgation so when the grace of God freezeth in vs we haue neede of admonition 2 As hee that admonisheth another of sinne and is not grieued profiteth another but not himselfe so he that seemes grieued not admonishing his brother when time serues is not truly grieued 3 In admonishing it is good to obserue the rule of our Sauiour Christ Matth. 18. before wee proceede either to Minister or Magistrate than so doing all things with loue lenitie and prayer wee may not doubt but the Lord will blesse his appointed meanes and so in faith and meekenes offer our selues to him if it be so that wee see no fruite yet wee shall possesse our soules in peace with the conscience of our simple obedience 4 A godly man doubting whether being moued in heart to admonish an vnruly partie by writing and fearing that it would not be profitable hee should continue in his purpose or no he was answered it was a great sin then not to do it and also a great great iudgement of God came on that sin often which was that we should forget the good motion or hauing the good motion we should want oportunitie to doe it wherefore let vs do the thing and leaue the successe to God after we haue prayed for it And if it so come to passe as often it doth that though the action be good our hearts vpright in the doing of it our affection louing considering the thing right and good yet our labours and our praiers be vnfruitfull let vs remember that in all these were secret imperfections and sinnes for the which the Lord might hinder the successe which by deferring hee doth scoure away that afterwards in fuller measure of his mercie when we shall be the better prepared by humilitie to be thankfull he powre out a more rich measure of granting our requests vpon vs. 5 The children of God become better and profite more when they are rebuked and a rebuke is not without effect in anie but in the wicked They that harden their hearts and necks when they are admonished thinke that sharpe handling doth make them worse had neede to take great heede to themselues for if the Lord cannot preuaile by great admonitions nor sharp rebuking he will certainly punish for though he did beare with the often murmurings and many sinnes of the Israelites yet at the last hee sware in his wrath they should not enter into his rest 6 Iethro doth not rashly reprehend Moses Exod. 18. 14. but hee first commeth to the knowledge of the cause and when he saw cleerly that there was an ouersight in his sonne then doth he admonish him giue him such counsell as is agreeable to the word of God The want of this wisedome doth often make our admonitions vnprofitable because we take not aduisement how the case standeth then for that wee doe not labour to haue a sure ground for our counsell out of the word of God If then we will that our admonitions take place let vs first duly consider of the thing it selfe and by the word trie it to be a fault then let vs also labour to haue a way out of the Word whereby the matter may be better handled If this were an ouersight in Moses that hee had neede of an admonition who can exempt himselfe from it None at all but euery man must be content to be admonished yea though it be of his inferiours for so Moses farre excelling his father in graces yet is profitably admonished by him and willingly receiueth it So was Naaman the Syrian admonished by his seruant and Abigail by her seruants and shee did also admonish Dauid the King and Prophet of God Wee must then admonish and be admonished euen by them that haue receiued lesser graces then wee and with all modestie and loue and thanks-giuing as Moses and Dauid 7 The nature of the wicked soone appeareth in admonition who will at no hand bee admonished by the godly albeit the cause be neuer so iust The wicked Israelite could be content to suffer the wicked Aegyptians to whip him but not godly Moses to admonish him The world will be subiect to the world but not to God 8 Wee must learne to admonish speedily after the offence is committed because our nature in good duties and in them especially which haue offence with them is readie to put off we must not-tarrie vntill we meete the offender but goe to him whilest the brunt is vpon vs for our nature is giuen to coole too fast if we plie it not whiles it is hot So our modo and modo neuer haue a modum when wee post it off from time to time and our anger against sinne is quickly shaken while we are hote then and our brother is sicke the equitie of the thing requireth that we should goe to him though otherwise he should come to vs The reason is because after sinne is once committed there is a darknes a dimnes or a myst brought on our soules whereby howsoeuer in iudgement we receiue somewhat of other mens sinnes as Dauid did of his offence that tooke the poore mans sheepe yet wee cānot see our owne Besides there is cast a deformed blemish on the glasse shewing vs our sinne and the diuell so prouiding that sinne neuer dieth we abhorre those meanes which should recouer vs we on our parts receiue our standing to this end to admonish Wherefore Peter not being able to requite Christ for praying for him that satan might not ouercome him is commanded by the confirmation of his Faith to remember to confirme the faith of others And Psal. 26 the Lord is content to set ouer the debt due to himselfe to others And Iohn makes this a speciall note that we are not dying if we loue the brethren The third reason that should moue vs to make haste is this whilest sinne is yet tender greene headed and shamefast whilest it hath blood with blushing in the face whilest it is like a little aspe or like a small corde it is wisedome to admonish the partie of it otherwise it will fall out with vs as with the practise of an ancient Father who planting one yeere pluckt vp the plante with one hand who suffering it two yeeres was faine to pull it vp with both his hands but planting three yeeres he vsed both handes and breast at the length when it was a plant of foure yeeres old hee was
shall haue a precept for it There is a fellow a controller of Moses the child of Belial that hath a precept Deny nothing that you may win the multitude But if hee had staied there hee had not bin clean contrary to Moses Exo. 23. 2. but he goeth further saith Though they goe wrong thou must go with them and do as they do Oh that this leade not to perdition We are naturally inclined to this euery man is first euil euery one by nature is a Papist a Machiuelist euery one is giuen to follow a multitude Of this doctrine some may haue vse now some hereafter And seeing as Aeschines saith we must learne that now whilest we be yong which we must practise when we be old I shall think the word of God hath it fruit if any shall beware by it practise it hereafter First I note wher the holy Ghost flatly forbiddeth the following of a multitude that it is a thing that commeth to passe daily we must not think the holy Ghost giueth precepts of those things that come not to vse in 7. yeeres this is one chief point in all offices Plato in his Alcibiades had perswaded Alcibiades to liue iustly al his life time he promiseth that he will do so I pray God saith Socrates you may begin and also continue but I feare least the sway of the multitude carrie you away and to an Elder he writeth though the multitude do not change you yet it may be as rubs in your way I will shew you a reason hereof Rom. 7. Paul saith there be many good things that I would doe and cannot and many euill things which I would not do and yet doe them And why because there is a law in my members rebelling against the law of the Spirit But when there is a law of companie comming to then the case is dangerous and in a double perill 2 There is an vse of following and this word follow is often in the Scriptures We must follow with choise iudgement and limitation The wise man saith it is the propertie of a foole to follow vniuersally that whatsoeuer he seeth others do he must needs do the same That eie is very weake that cannot look on a bleare eie but it must be bleared and Seneca saith in his booke of the blessed life We follow the droue like the beasts of the field when we thinke we goe to the pasture it is very like we should go to the shambles S. Iames vouchsafeth not to compare vs to liuing creatures but to the froth of the sea which is caried vp and downe with the water so we be caried and goe not The reason why we doe thus is because it is an hard matter to iudge but an easie matter to giue credit We beleeue how we should liue we iudge not We may see what their iudgement is by the Logicke which they vse they rest only in examples and similies which how weake argumeÌ„ts they be euery man knoweth no man will admit them in disputation Yet when we come to examples see what iudgement we shew we take them by tale and number them not we neuer waigh them as he said No man would so receiue his groats as we doe examples we ought not therefore to follow without choise We must not pleade simplicitie and say we came but behind for if we coÌ„sent it is enough though we be not the foremen Rom. 1. 31. we must not onely eschew those that do euill but those also that consent to euill and Ephes 5. 7. we are charged not to be companions with them And how is that Dauid telleth you Psal 50. 18. thou seest a theefe and dostrun with him 1. Tim. 5. 2â— Lay hands sodainly oâ—no man neither be partaker of other mens sinnes Act. 7. Saul threw neuer a â—one at Steuen but kept the clothes of them that stoned him and yet the holy Ghost bringeth him within the compasse of murther And so because the Iewes chose not Christ rather than Barrabas the spirit of God saith They killed the Lord of life wherefore with Augustine I say it is euill enough to follow and consent to euill 3 Many and few be respectiue words for so it is said in one place that Dauid had many sonnes How many seuen and in another place Dauid is said to haue a few souldiers How few seuen hundred So in that respect seuen are a great many and seuen hundred a few Againe least we should thinke a multitude to consist onely of rude and vnlearned and poore people we must know that by vulgus is meÌ„t not only those that haue chlâ—mydes but those that haue coronas also not only those that goe in round caps but them that goe in square caps also we may heare as vulgar speeches of the learned as of the vnlearned The 400. Prophets although they were learned yet they were a multitude and had a lying spirit in them And certaine it is they neuer proue truely learned that lacke religion and the true feare of God their wits serue them but to vulgar vses and to discouer themselues 4 The best things haue not commonly most voyces and it is a great presumption that the things are the worse if they haue a common consent This part is great therefore the worse saith Seneca So Aristotle great and good is not all one the first finder out of mans wisedome found out this and alwaies after made it his poesie The most the worse He found it by the earth seeing much pot-earth and little to make golde so there is much pot-reason And Aristotle giuing a reason of the hardest fairest saith first that they be so by nature and secondly because of the multitude of them that resist it This is a common prouerbe with Lawyers such as be ouercome appeale to the people This is espied out of the heathen and yeâ— our Christians cannot see But let vs come to the scripture Gal 1. 10. If I should please men I should not be the seruant of God i. the most men The Angels come by two or three at the most but the diuels are said in the scripture to come by legioÌ„s the scripture willing vs to flie the wicked saith flie the world because they are the most Hoseah compareth the good to gleaning after the haruest then the great haruest is the diuels a smal number the Lords Againe seeing they are so great a number they must haue a broad way but it leadeth to destruction Indeed it must be a great way in the which most must trauell and the godly haue a narrow way and therefore Dauid saith Lord shew me thy pathes and he lookes at the iournies end In heauen there is roome enough but hell as Ezechiel saith must be enlarged so daÌ„gerous it is to follow a multitude which is alwaies like it selfe ye may see how iudgemeÌ„t passeth on their behalfe when it is put
can be aware It remaineth to speake somewhat of these obseruations which may fitly be drawne out of the generall speeches of the holy Ghost either to our comfort or humbling Let this â—e our first lesson theÌ„ not too greedily to desire prosperitie nor being in some good case eyther of bodie or minde to be too quiet in our selues as resting securely in the good thing possessed but rather let vs learne in most ease to watch most ouer our owne hearts in the greatest testimonie of Gods grace and fauour towards vs to bee most humbled in our selues to be most iealous suspitious ouer our selues least our hearts being by some priuie pride stollen away wee giue not God that glorie which is due vnto him whilest vnthankfulnesse breedeth securitie securitie bringeth priuie pride and priuie pride prepareth vs for destruction True it is that prosperitie in it selfe is the good gift of God and neuer hurteth but when our owne sinne in immoderate desiring it or our corruption in vaingloriously possessing it doe abuse it to our hurt and so turne it to our harme And surely besides that in long prosperitie we contract and gather much drosse of securitie we shall find that the long want of aduersitie meeting with securitie will flatter vs and blindfold vs with a perswasion of impunitie and so infatuate vs that we shall thinke how that because we haue long escaped we shall neuer be punished But seeing wee learne to iudge no otherwise of sinne but by the punishment of it wee must marke this straine that God doth no more punish presently euerie sinne than hee doth reward presently euerie good deede and by how much his long suffering striueth the more with vs and his mercie tarieth the longer for our repentance by so much when they fall his iudgements are more fearefull and sudden comming as the lightning out of the clowds And so farre off it is that our long prosperitie should either shadow vs from the plaguing hand that we should not be espied or shelter vs that wee should be spared that rather as high Oakes amongst low shrubs we lie more open to be seene and the more readie to be striken when the Lord shal send forth his thunder-bolts Hereupon it commeth that so many are either stricken suddenly dead in the streetes or in their houses or else haue their hearts hardened on their death-bed And here let all men beware in time of that secret and dangerous corruption of nature that a man should be touched with the word and his owne conscience tell him that the power of God in his will reuealed by Gods minister hath surely stricken him and yet such is our pride closely will not onely at that time hide all tokens of repentance and burie all remorse of conscience but also vnder hope of hauing sorrow for sinne at a becke and when he lust he will referre it forsooth because hee will not be thought by his present repentance that the word came so neere him hee is loath to giue the minister of God that honour that he should wound him hee is ashamed to shame himselfe as guiltie of such a sin Who so thus deferreth in the haughtines of his heart seeing repeÌ„tance is not at our call let him feare that his heart shall bee hardened for the contempt of the louing patience of the Lord which day by day leadeth vs to repentance In this first straine let vs further learne especially to beware of pleasing our selues too much in weldoing because as all other sinnes are occupied in vile and wicked matters this creepeth euen into the best and most excellent things So that experience shall teach many corruptions that the better they haue been occupied the more subiect men are to fall into it Whereby there groweth not onely an hautines of minde in rich men men of authoritie and such as excell others in outward things but more perilously there springeth vp a spirituall pride in the excellencie of wit wisedome knowledge vtterance gracious speeches and euen herein are we often proud In that wee see our pride more than others can doe And many of the dearest children of God often finde that when God hath most assisted them with the spirit of praier exhortation admonition interpretation or such like which be all gifts of the sanctifying spirit the more they haue been puft vp with this pride either in the present action or afterward Which thing no doubt proceedeth from hence that men please themselues too much in the thing done and doe not returne the whole glorie to God This is noted to vs as it were by examples in the word of God Noah whom an holy feare of himselfe preserued from the corruptions of the old world by want of feare and because of vnthankfulnesse for his deliuerance was ouertaken of drunkennes after the stood Lot who suspecting himselfe being among the Sodomites was preserued from sinne euen in the sinke of sinne afterward waxing remisse in this godly iealousie fell grieuously into incell euen there where he desired to goe for his safetie Dauid so long as he was exercised and kept vnder the hand of God with fighting the Lords battailes preuailed against many and mightie sinnes but when hee receiued some breathing time of the Lord from his former troubles he was quickly ouer come of a woman that could not be ouermatched of many men Especially then that I omit the examples of Hezekiah Peter and Paul of whom I spake before let vs looke to our hearts after wee haue receiued the best gifts and let vs consider the great wisedome of God prouiding for our infirmitie in that prayer of our Sauiour Christ where immediatly after that we haue prayed to haue our sinnes forgiuen wee craue not to be lead into temptation Which would seeme strange to a man that there should be a commixtion of two such requests were it not that through corruption wee were then most readie to be tempted when wee haue tasted of the greatest mercie And surely as this was the first sinne whereby Satan fastened vpon Adam so it is the last sinne which the most godlie â—ail by For when all sinnes are as it were wounded and all graces begin to abound euen out of the ashes of those sinnes ariseth this monstrous sinne of vaine-glorie And when Satan can finde courteous entertainment now hee will not doubt to preuaile by egging vs to this one sinne that is to be proude for ouercomming so many sinnes and excelling in so many graces Surely if the diuell mistrusted not this weapon of proofe euen in paradise and that vpon man being in his innocencie wee must thinke that he hopeth as well now to get the victorie in this wicked world vpon man so sinfull who now is as tender and as apt to receiue the least sparke of vain-glorie as the enemie is both strong and subtill to strike it on vs. Yet further obserue that when our Lord Iesus Christ was
corrupt within euen so must the children of God doe and they must make a conscience to keepe downe their corruption or else that filthy fountaine will grow vp still and they shall see that it will so worke with them that euen if Sathan were away and should doe nothing it would pull and draw them from God except they do suppresse it and continually meditate vpon it This is painefull vnto the wicked but very ioyfull and pleasant vnto the children of God when they shall sell all their sinnes for euer for the more of them they sell the more sweet and comfortable it will be vnto them Besides this we haue an aduersarie within vs euen the pricke of the flesh the messenger of Sathan for so the Apostle witnesseth of himselfe 2. Cor. 12. 7. Least I should be exalted out of measure through the aboundance of our reuelations there was giuen vnto mee a pricke in the flesh the messenger of Sathan to buffet mee because I should not be exalted out of measure Who or what man was more in taking paines than the Apostle Paul Who went through more perils for the testimonie of Christs truth Who was more zealous in aduancing the Gospell of Christ Iesus Could not all the Apostles watchings all his fastings his dangers his continuall prayers finally could not all his giftes and graces which were in him aboundantly beate downe and cure this pride and arrogancie of the spirit in him Who therefore or what are we that thinke we can get so easily a victorie of sinne seeing the Apostle who was carried vp to the third heauen cannot doe it When all other sinnes are ended in a man and when he thinketh himselfe safe from sinne then commeth pride for it ariseth of well doing and therefore the Apostle saide that the pricke of the flesh did buffet and boxe him Where hee sheweth that this sinne was so grieuous vnto his soule that hee fought against sinne and Sathan euen as Christ did fight against him when after he was baptised he was tempted of him Euen so it commeth to passe with the children of God when they are deliuered as it were wholy from sinne and thinke themselues most farre off from offending God then Sathan commeth like an Angell of light seeking by this meanes to deceiue them that in well doing they should please themselues ouermuch and so displease God wherefore the vertue of God must appeare in our infirmities For as the Apostle saith Gods power is made perfect through weakenesse and therefore when any temptation shall happen vnto vs we are to beware that we neither make a light account of them neither be too much afraide of them for as it is with the bodily enemie so is it likewise with the spirituall if thou be carelesse then thine aduersary setteth vpon thee at vnawares if too fearefull then he ouer commeth thee at the first assault euen so is it with Sathan if thou be secure and passe not for him then he suddenly taketh thee napping if thou be ouer feareful then likewise he seeketh thy destruction Wherfore take good heed vnto Sathan see that thou make not too light account of his temptations but still consider with thy selfe that the diuell is euer knocking at the doore readie if thou haue but one euill thought to enter into thee Wherefore beware least by reason of thy securitie the diuell do enter into thee be humble in thy soule as it becommeth the child of God on the other side feare him not too much but knowe that God Christ Iesus the holy Ghost and the Angels in heauen and all the Saints of God in earth will take thy part against him THE ELEVENTH SERMON PREACHED BY MAISTER RICHARD GREENHAM as followeth EPHES. 6. vers 10. 11. 12. 10 Finally my bâ—â—thâ—â—â— be strong in the Lord and in the power of his might 11 Put on the whole armour of God that yee may bee able to stand against the assaults of the diuell 22 For we wrestle not against fleshe and blood but against principalities against powers and against the worldly gouernours the princes of the darkenes of this world against spirituall wickednesses which are in the hie places AFfter the Apostle had vsed generall doctrine and in forced thereupon particular exhortations hee returneth from his specials to generall exhortationâ— againe as wee may see in these verses wherein â—ee exhorteth them to stand strongly and therefore putteth them in mâ—â—â—e of armour without the which they must needes lye oâ—â—n to their aduersaries The perill whereof is so much the greater by how much their aduersaries were the sorer and for that cause the Apostle falles into the description of them with whom they must encounter Afterward the seuerall peeces and parts of our defence are set downe c. More plainly these things are worthie to bee noted The exhortation it selfe in these wordes Bee strong in the Lord. Secondly the way how to stand by putting on the armour of God Thirdly the reason which is For wee wrestle not with flesh and blood alone c. Lastly a description of the weapons and armour it selfe Finally that is to conclude or what remaineth or take this the conclusion and corollarie of al that you must not thinke it a small thing to professe Christ his Gospell as some doe neither yet on the other side must â—e be discouraged at the difficulties of the professio but as on the one side you must still thinke of a battel and not dreame of peace so you must know that the Lord will harnesse you euen with his owne coate armour thereunto Thus he noteth with two extremities incident to Christians that is that either they forget that they are in a warfare by securitie and presumption and thinke it to be lesse than it is or else they are too much dismaid at the first view of it and so desperatly yeeld ere they fight But doe any here marueile that Paul should speake thus to Gods children and well approued Christians To them I answer that besides other miserable experieÌ„ce of latter times present time which doth declare it too openly Dauid a deare child of God Peter a professed an approued Christian will sufficiently teach them in this point One would little thinke Dauid had had an adulterous heart or bloodie hand if one should haue told Peter that he would haue â—orsworne his soueraigne Sauiour it had been a matter of quarrell But seeing Dauid in the conflict shrunke and Peter in the triall failed let vs beware we be not daring Dauids nor prowd Peters speaking further then we try our hearts No doubt of it Peter spake simply and as he thought yet he saw not what he thought he knew not his owne heart It is another thing as Gods children can well tell vs to haue a general knowledge of our strength and another thing to haue a particular feeling of it let vs thereupon still remember that heauenly apophthegme Who so will followe
me wisedome in the secret of mine heart And Psal. 139. 23 Trie me O Lord and know mine heart proue me and knowe my thoughts In the night Of his holie exercises in the night the man of God speaketh Psal. 119 55. I haue remembred thy name in the night O Lord and haue kept thy law And Psal. 62. At midnight will I rise to giue thankes vnto thee because of thy righteous iudgements And vers 148. Mine eyes preuent the night watches to meditate in thy law The Physitians affirme that our dreames in the night season are agreeable to our musings in the day time and that our affections in our sleepe doe much follow the complexions the repletiō or euacuation of the bodie according to these they say also are the dispositions of the minde naturally without some violent alteration or extraordinarie operatiō And surely a man by diligent obseruation may espie his inclination of minde as well by his dreames sleeping as by his cogitations waking or rather the better by how much the night is more free from those troubles which worke great perturbations violent distractions of the minde in the day So that the agitations of the minde are by so much the more strong and effectual by how much it is more free and naturall which experience may teach both in them that are renewed and such as are vnregenerate The Philosophers not much disagreeing say that the ciuill vertuous man is much affected in the night according to his actions in the day and that the vertuous and the vicious man concerning halfe their liues that is the night seasō or sleeping times doe nothing differ sane that the dreames of the vertuous are good the dreames of the vitious are euill which if it be so then much more shall they whose hearts are throughly sanctified with the spirit of God either find comfort in good things or sorrow for their sinnes euen in the night season Such is the mercie of our God that he ceaseth not to continue our knowledge and to teach vs by his spirit and meditation euen in the night season and if at any time they breake forth into more sensuall libertie proceeding from their naturall appetite they make this profite of it by iudging that the Lord correcteth these wandring thoughts in the day by confused dreames in the night and their impure cogitations waking by vnchast imaginations in sleeping By the reines I gather is signified not the spirituall parts of the minde but the more grosse sensible parts of the bodie separated farre from the heart and that part which conceaueth and seemeth to be the Prophet his sense Psal. 51. 6. vers which before we alleadged that the Lord will not to that part which is most sensuall haue libertie giuen and that he hath charged the reformation of the soule to stretch it selfe to the most naturall parts and which are common with vs to brute beasts that euen in them also we should be sanctified Thus we see there is no part of vs whereof the Lord in mercie hath not care euen in the night in which one blessing the Lord will discerne and distinguish vs from brute beasts and more confirme vs in godlines For it is no small benefit if we rightly consider it that the spirit of God should so moderate with a continuall regiment our affections that if our imaginations burst forth wee should receiue the checke and be controuled in the night and by comparing one thing with another long agoe forgotten that the Lord should bring things againe to our remembrance Thus when we know we lye on the Lord his bed that in darke we must behold him present and feele our affections rectified our reines sanctified and our bed vndefiled we may be assured of some further sinceritie of our hearts wrought by his holy spirit and doubtlesse as we sayd before there is no small tryall of our hearts euen in our dreames when all things being more quiet then in the day greater oportunitie is offered of entering into our selues and furnishing our selues with serious deuises whether it bee in good or euill Wherfore God his children are not so lightly to passe ouer their night-thoughts but that they obserue in them either the mercifull corrections of God of some sinnes past or his gratious admonition of some sinnes to come or else his fauourable instructions concerning some sinne present which not beeing repented of will as well breake forth openly in the day as secretly in the night Nights To conclude we see in Dauid a minde throughly sanctified where the spirit of God keeping a continuall residence wrought a continuall progresse and growing in spirituall knowledge as well by nights as by dayes It followeth in the next verse I haue set the Lord alwayes before mee for hee is at my right hand therefore I shall not slide Hauing shewed before his delight in the Saints his hatred of Idolaters his stayed and full contented minde in God as his portion and inheritance who as well continued in him as he did begin his grace and that not only more openly in the day but also more secretly in the nights the Prophet now declareth how by all this hee was mooued to thinke that God was at all times in all places present with him both as a Lord to suruay his wayes least he should slip grossely and as a father to comfort him when he slipt of infirmitie His meaning and intent then is thus much that hauing seuered himselfe from Idolaters and ioyned in league with the Saincts wholy resting himselfe on the Lord and his word he desired nothing more then as the Lord had set a continuall watch ouer him both by day and by night so he might haue his heart in continuall awe to bee prepared for the Lord his presence The selfe same obedience the Lord requireth of Abraham Genes 17. 1. saying I am God all sufficient walke before me and be vpright that is seeing I am able by mine Almightie power to bring to passe whatsoeuer by couenant in mercie I haue promised to thee make me the arbiter of thy thoughts the suruayer of thy words and the viewer of thy workes commit thy wayes vnto mee in all things Neither must we thinke this to be enioyned to Abraham alone that others be exempted from this obedience but that euery true Israelite euery good Christian and true beleeuer who looketh with Abraham for God his power in accomplishing his promises must be assured hereof like as he was For where wee looke for like mercie we must performe like dutie and where wee hope for the like grace wee must haue the like faith albeit not in so great proportion yet in some acceptable measure following him whose example Rom. 4. we must not thinke so much to be person all as reall and for imitation How we should thus walke before the Lord we are taught of the holy Ghost Micah 6. 6. Wherewith shall I come before the Lord and bow my selfe
before the hiâ— God shall I comâ— before him with burnt offerings iâ— he hath shewed thee ò man what is good and what the Lord requireth of thee surely to doe iustly and to loue mercy and to humble thy selfe to walke with thy God that is that thou shouldest set him iâ— thy sight belieuing that he doth guide and gouerne thee Besides the Apostle teacheth vs â— Cor. 3. 18. that we all behold as in a mirror the glory of the Lord with open face and are changed into the same image For when we behold the Lord in his promises of reconciliation that he is at peace with vs of sanctification that he will renew vs of safegard and prouidence that for our good he will watch ouer vs and that he is at our right hand with his Angels and on the other hand with his creatures then we behold him as our redeemer as our teacher as our prouident father and as iudge of heauen and earth so we shall with Steuen see Christ and thus beholding God in his word and workes we may be said to walke before the Lord. Whereupon we may easily coniecture how requisite a thing it is often to heare reade and meditate of the word of God to be frequent in prayer whereby we may attaine to a cleerer sight of God his promises which are all yea and Amen in Iesus Christ. Whosoeuer then setteth God before him first as a God of glorious maiestie who will not iustifie the obstinate sinner then as a father of gratious mercie who comforteth the repenting sinner and in euery particular thing is perswaded that God seeth him as a iudge and a Lord of the spirits and God of glory and power it can not be but this will shake from him all drowsie securitie and chase away all vaine imaginations as the bright Sunne beames breake the darke and mistie clowdes And because there is no dealing betwixt God and man but by a Mediatour we must set God before vs in Christ and Christ in God that we may behold his iustice vnder his mercie and his mercie under his iustice And being thus perswaded that we are beloued of God in his beloued we shall doe all in his name which is the end of all happinesse This one lesson of Diuinitie will teach vs the vse of many and wil stand in steed of a thousand both to comfort and instruct vs to comfort vs with pacifying our consciences with a godly securitie in things most open and apparant to instruct vs by charging our consciences to auoide carnall securitie in things most inward and secret Vntill we are brought to walke before the Lord in this obedience all the wisedome of the learned is vanitie Hauing learned this one ruâ—e and made in truth this pedagogie of our actions the simplest soule shall come foorth himselfe in the conscience of vnfained holinesse For he is at my right hand This phrase of speech is borrowed from them who when they take vpon them the patronage defence or tuition of any will set them on their right hand as in place of most safegard Experience coÌ„firmeth this in children who in any imminent danger shrowde and shelter themselues vnder their fathers armes or hands as vnder a sufficient buckler Such was the estate of the man of God as here appeareth who was hemmed and hedged in with the power of God both against present euils and daungers to come Neither doth the Lord hatch Dauid alone vnder the haÌ„d but al other that put their trust in him as Psal. 91. 1. Who so dwelleth in the secret of the most high shall abide in the shadow of the Almightie c. Wherein we see this assurance of God his protection to be common generally to all which flie for succour wholy to him in time of temptation Againe Psalme 121. 4. it is said Behold he that keepeth Israel will neither slumber nor sleepe Vers. 5. â—he Lord is thy keeper the Lord is thy shadow at thy right hand c. Where we see he speaketh of the whole bodie and noâ— of any particular number of the Church We are then to learne thus much out of this straine that when we haue a care to set the Lord continually in our sight he hath a care continually to watch ouer our estate This glorious reioycing of faith is also in other places of the booke of God Psal. 23. throughout the whole Psalme the man of God sheweth that he had so richly and so sweetly tasted of the promises of God that in trouble he neuer wanted helpe The Apostle likewise to the Rom. 8 sheweth the happie estate of all the regenerate although in a more excellent patterne of his owne faith saying vers 31. If God be on our side who can be against vs 33. Who shall lay any thing to the charge of God his chosen It is God that iustifieth 34. who shall condemne c. And afterward vers 38 I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come 35. nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Howbeit we must not thinke that the man of God was not remoued at all For he counteth himselfe a stranger vpon earth and he had many pushes and diuers assaults yet so as he was not finally moued and vtterly ouerthrowne He had many battels but got the victorie many men rose against him but the Lord was on his side still he was vnremoueable as Mount Sion and though he was shaken for a time yet in the end he was safe Now to the verse following Wherefore mine heart is glad and my tongue reioyceth my flesh also doth rest in hope Here are two pestilent opinions of the Papists ouerthrowne The one that we should not boldly reioyce in the vndoubted assurance of our saluation The other that we should douâ—t and be in a mammering of our finall perseuerance In our confession of the faith immediatly after the article of the remission of our sinnes followeth the acknowledging of an happie resurrection and glorious immortalitie wherein we are assured that euen as in this life our sinnes are pardoned so we shall not miscarrie to the very resurrection and our very flesh shall rise againe to most blessed immortalitie Shall I doubt that God watcheth ouer me as a father in loue as almightie in power as a prouident preseruer in gouerning heauen and earth Shall I doubt that Christ true God and true Man died for my sinnes rose for my iustification ascended to take possession of that glorie which he will giue vnto me at his comming Shall I doubt that the spirit of God hath sealed me and sanctified me preseruing me vnblameable in Christ vntill the day of redemption Shall I doubt that I am of the number of the Saints which are ordained to that glorie which is freely giuen of God the Father dearely purchased of
men of the East or all the wisedome of Egipt 1. King 4 30. But where is this learning found in the booke of God soundly vnderstood and sauingly applied vnto the conscience Who is the teacher the principal maister is God himselfe They shall be all taught of God saith Ieremie God opened the heart of Lydia saith Luke He sits in heauen that teacheth the heart saith Augustine Paul may plant and Apollos water but it is God that giueth the encrease saith Paul The ministers indeed are Gods instruments in the Church maisters of families ought to be his instruments in the house yet as Iohn only baptised with water Christ with the holy Ghost so these may speake to the outward â—are it is God that must giue vs vnderstanding in all things If we pray God to be taught as the Eunuch did Philip he will say vnto vs Ephatha be thou opened for an huÌ„ble petitioner findeth that knowledge which a curious searcher can neuer find out This well is deepe we haue nothing to drawe let downe the bucket by this chaine and thou shalt drawe vp liuing waters of eternall life But thou hast drawne vp and drunke them downe and findest them sweeter than the honie combe forget not with the prophet to praise the Lord he desireth no more he delighteth in nothing else Let his praise be in thy mouth when his law is in thine heart But take heed that thou praise him in sinceritie For faire without foule within white without blacke within and in a word all painted sepulchers they are abominable in the sight of God Chrysost speaketh to such persons thus thou hypocrite if it be a good thing to be good why wilt thou appeare to be that which thou art not if it â—e an euill thing to be euill why wilt thou be that which thou wilt not appeare if it be a good thing to appeare good it is better to be good if it be an euill thing to appeare euill it is farre worse to be euill Therefore either appeare that which thou art indeed or be that which thou dost appeare Euery one who desireth to seeme that which he is not indeed is an hypocrite saith Augustine Verse 8. I will keepe thy statutes O forsake mee not ouer-long THe Prophet now considering all that he had saide namely that all were in a blessed estate which keepe Gods commandements that they worke none iniquity that God had commaunded the obseruation of his law that hee desired to obserue it lest he should be confounded and that he should haue iust cause to magnifie Gods name when hee had learned Gods word hee concludeth this portion in these wordes I will keepe c. In which obserue 1. a promise 2. a prayer A promise I will keepe thy statutes a prayer O forsake mee not ouer long 4. I will keepe c. 1. By thy grace and assistance for otherwise I am not able I will laye vp thy statutes not in my closer to preserue them from corruption nor in thine house to keepe them from ruine but in my memorie to remember them in mine heart to loue and like them and in my life to bee directed by them The word statutes is in our Englishe Leitourgie translated Ceremonies and indeede the hebrewe word signifieth properly such constitutions and rites as were vsed in the Leuiticall Priest hood And they were so named because the ceremonies of Moses were not idle spectacles or obseruations belonging to the outward man but types shadowes and pictures of farre greater things But happily by that figure Synechdoche this part of the law is vsed for the whole word of God Yet note that Dauid was not an improuident reader or obseruer of the Ceremoniall lawe but was carefull to knowe what was meant by euery ceremonie that in them hee might finde CHRIST the ende of the Lawe and in a worde that the Types of the ceremoniall Lawe and impossibilitie of the morall might bee as a schoole-maister to bring him to IESVS CHRIST If the King of Israel keepe Gods statutes the people of Israel will bee ashamed to neglect them Caesar was wont to say Princes must not say Ite goe yee without mee but Venite Come yee along with mee So saide Gideon Iudg 7. 17. As yee see me doe so doe yee Once againe note that for the better obseruing of Gods law wee should euer carie with vs holie purposes and for our better going on in that way laye vowes vpon our selues Dauid in this verse promiseth to doe so and verse 106 sweareth to doe so I haue sworne and will performe it to keepe thy righteous iudgements Last of all doth Dauid labour to finde CHRIST in the law Why then doe not we labour to finde him in the Gospell and vpon euery occasion to applie him to our selues When I am saith Augustine assaulted by some wicked thought I then bâ— take mee to the wounds of CHRIST when my flesh casteth mee downe by the remembrance of my Sauiours woundes I rise vp againe Deth Sathan assault mee I flie to those bowells of mercie who are in my Sauiour and hee departeth away from mee Am I enflamed with lust I quench that fire with the meditation of Christs Passion Am I in any trouble I finde no more effectuall remedie then the woundes of CHRIST in them I sleepe securely and repose my selfe without feare CHRIST died for vs there is nothing so deadly which is not cured by the death of Christ. I see saith he the bowels of CHRIST through the wounds of CHRIST euen through the holâ—s in his side I behold the secrets of his heart O Lords forsake mee not ouer long God had begunne a good worke in him his desire is that hee would finish the same and therefore he prayeth that howsoeuer by the corruption of his owne heart the malice of Sathan or the pleasures of the world hee should perhaps faile in keeping that vowe which hee had formerly made and therefore for a time be left to himselfe and forsaken of God yet it would please him not to forsake him ouer long but that though he fell he might rise againe being taken vp by Gods owne hand Saul was forsaken aâ—d forsaken vtterly Dauid fearing the like desertion desireth that hee might not be forsaken for euer True it is indeede that for the correction of some sinne the triall of their faith the exercise of their patience the manifestation of his glorie and for their owne better knowledge of themselues GOD seemeth to withdraw himselfe from his seruants And as a Nource dealeth with young children to leaue them to themselues and to hide her selfe at some Pillar or vnder some curtaine that they taking some falles may both see their owne weakenesse and knowe how much they are beholding to her for preseruing them when they fell not and taking them vp beeing fallen Thus Peter was forsaken for a minute CHRIST IESVS for a fewe houres Dauid for a fewe moneths and Iob for a fewe
this is foolish curiositie or to be knowne this is vanitie or to gaine by this is couetousnes but to edifie our selues this is wisdome and to edifie others this is charitie The woman of Samaria had no sooner a knowledge of Christ Iohn 4 but thee runnes into the Cittie leauâ—s her pitcher and saith Come see a man that hath told me all that I haue done Is not he the Christ Am I my brothers keeper was Kayns speech Gem4 But he that belieueth in me saith Christ out of his belly shal flow riuers of the water of life â—oâ—â— I will mâ—ditâ—â—e Three things saith Luther make a good diuine Prayer affliction meditation this last is as the chewing of the cud which we reade of in Lâ—â—â—tâ—cus Meditation without reading is often erroneous reading without meditation makes a barren student In thy wonderous workes Or wonders that is either of those wonderfull things that are contained in thy law as verse 19. of this Psalme and verse 129 which being high and hidden mysteries did cause him to haue them in admiration and reuerence or of those wonderfull workes which God before had done in the world and daylie did amongst the sonnes of men and which ought to be had in perpetuall remembrance Note we first first that Gods word is wonderfull because it containeth in it such things as transcende the reach of mans capacitie and without illumination from aboue cannot be vnderstood by the wisest in the world But especially if we consider the power of this Word in that it is that immortall seede by which we are begotten againe that sincere â—ilke by which wee are nourished that siluer Trumpet by which wee are awakened that Christ all glasse in which wee may behold what manner of persons we are and that mightiâ— arme of GOD by which we are corrected for sinne and protected from sinne we must needes say that this Word is wonderfull Giue mee a man as lasciuious as a Goate as rauâ—â—â—â—â— as a Wolfe as couetous as Hell as prosuâ—e euery way as the prodigall sonne if this Word assisted by Gods spirite seize vpon his soule it will chaunge him as if hee were a newe man and to say as one once did to his wanton louer it is not I. Now as for the workes of God whether wee looke vpon them in the creation or preseruation of them they are euery way wonderfull Dauid could not looke vpon them but hee cryeth out Psal 8. O Lorde how wonderfull are thy workes throughout the worlde And Psal. 139. But considering the frame of his owne bodie he saith I will praise thee O Lorde for I am wonderfully and fearefully made ¶ Vers. 28. My soule melteth for heâ—â—ines raise me vp according vnto thâ— Word ME thinks I see Dauid here resolued into teares and pouring them out at his cies as at â— well with two buckets by reason that the hand of God was heauy vpon him Hee can find no comfort but in the word of God therefore he to be raised vp by it be taketh himselfe to this ciaculatory prayer He thought it not enough to say My soule cleaueth to the dust vers 25. but here wil he adde that it melted for heauines The spirit of a man may beare his infirmities but a wouÌ„ded spirit who can beare saith the wise man Prou. 18 14 There is much in this booke concerning afflicted consciences therefore I need not to adde much In all those sorrowes which the soule hath arising from the consideration of Gods wrath for sinne the first consolation is from the word of God in which is promised grace and forgiuenes of our sinnes Thus it will quicken and comfort vs in trouble and assure vs of this haruest that though we sowe in teares we shall reape inioy But because wee can neither apprehend nor apply this word further then wee receiue grace from God wee must with Dauid pray to the Lord that hee would so guide vs that wee wander not vphold vs that we fall not confirme vs that wee funt not encourage vs that wee despaire not and quicken vs that wee dye not This verse requires rather the meditation of a penitent conuert then the Exposition of a learned Diuine as for the wicked they vnderstand not what is here written Though the righteous fall hee shall not bee cast off for the Lord putteth vnder his hand Psal. 37. 24. ¶ Vers. 29. Take from mee the way of lying and graunt mee graciously thy lawe AS before hee prayed to vnderstand the way of Gods precepts so here hee would bee kept from the way of lying and because they whom God keepeth are best kept he therefore continues his prayer to God desiring so to bee instructed by his word that his minde being purged from all vanitie he may be taught to obey Gods word The way of lying is that which the Prophet calleth vaine inuentions Vers. 113. falshood Vers. 163. the way of the wicked Psal. 1. Our owne wayes Ezech. 18. In a word the Prophet here desireth to be confirmed by God against all corruptions in doctrine and disorder of conuersation which Sathan by his wittie and wilie instruments doth seeke to set abroach in the world These are called the way of lying 1. Because they are inuented by Sathan the father of lies 2. They are countenanced by mans witte the store-house of lyes 3. They seeme to bee that which they are not which is of the nature of lyes 4. They are contrary to God and his truth the discouerers of lyes This way of lying before sinne came into the world it was a way so vnknowne to man that indeede it was as a desert wildernesse in the which neuer any foote had troâ—e but now it is so broade and wide a way that the most in the world walke in it The heathen by his Idols the Turke by his Alcoran the Iesuite by his newe Gospell the Lutheran by his Contransubstantiation the Protestant by his denying the power of godlinesse the Schismatike by his pretenced puritie haue walked so along in this way that the way of trueth they will not knowe Wee haue wrangled so long about trueth in religion that as hee could not finde Rome in Rome so wee cannot finde Religion in Religion And wee haue cloaked so long trueth in conuersation that true dealing is banished from the sonnes of men hee that will vse it must dye a begger Hijs diebus iam peractis nulla sides est in factis mâ—l in ore verba lactis fel in corde fraus in factis Helpe Lord for good and godly men doe perish and decay And faith and truth from mortall men is banisht quite away Had we not neede then with this holy Prophet to hate al vaine inuentions but to pray most earnestly with him to the Lord that he will take from vs this lying way and to teach vs that good and olde way in which if we walke all the dayes of our life we shall in the end finde rest to our soules
loue darkenes more than the light and falshood heresies and lyes more than the trueth This is a sin to be punished when we haue the word and yet walke not at libertie and if wee cannot be at libertie when we haue the word it is sure that we cherish some secret sinne and doe not search into God word For that is so full of wisdome that it will rid vs our of all Yet the children of God haue their infirmities out of which they haue good issues But the ignorance of Gods word is the cause of many troubles for though a man were in as great a streight as Abraham was when hee should offer his sonne yet should he be directed Then this layeth a straight charge on vs to studie the word of God Vers. 46. I will speake also of thy testimonies before Kings and will not be ashamed IF God will thus assist mee I will speake euen before the wisest and stand in the sight of the Kings though it be fearefull This then will assure vs that we shall neuer fall if we study heare reade c. on Gods holy word and take heede to our wayes according thereto Then if we desire to stand for euer let vs meditate on Gods word for God hath giuen this not onely to the learned but also to idiotes Here wee see that wee neuer rightly profit till we be not afraide before whomsoeuer wee come for if wee bee assured that our cause bee good then may wee be assured that it shall be giuen vs what to answere and this maketh men afraide when they doubt of their cause Wee are not afraide to speake to a Gentleman if a Lorde bee with vs then shall wee not neede to feare a King when the King of Kings is with vs as Moses Hebr 11. None then haue this gift of bouldnes but they to whome God giueth it not the wise not the mightie of the world The Word giueth vs what to answere then if we faile it is a signe that wee faile in the Word But let vs deale earnestly with the Word and keepe a good conscience and it shall be giuen vs. This doth againe commend the word of God vnto vs. If wee be not ashamed of him before Kings we shall be Kings in his Kingdome Vers. 47. And my delight shall be in thy commandements which I haue loued THat he may come to this grace he will loue the Word because he delighteth in it for delight is the signe of loue Doe wee not then delight in the Word wee haue not a loue to it so of prayer and hearing the Word if we delight in it we will prepare our selues to heare it and meditate in it afterward for hee sheweth his loue when he saith I will meditate then if we will not finde terror of conscience and fall into many euils let vs make conscience to call it to minde For if wee doe take the Name of GOD in vaine by hearing the Word without meditation then the Word being a true witnes shall be a witnesse against vs in that day for this meditation is commended Part. 13. There are set times for hearing praying c but meditation must euer be with thee that thou mayest knowe whether the thing thou doest bee agreeable to his will and whether thou mayest looke for his blessing in it ¶ Vers. 48. Mine hands also will I lift vp vnto thy commandements which I haue loued and I will meditate in thy statutes IT was not sufficient as he thought to acquaint GOD with the delight of his heart vnles he also made manifest vnto him that his outward gesture was answerable to his hart You shall obserue it euen in little children that if they desire to haue any thing that they see they will stretch out their hands that they may get holde and hauing once gotten it you shall hardly get it from them againe And certainly if the inward man be sound you shall obserue it by the outward gesture of the bodie The people were desirous to heare Christs Sermon their eyes were bent and fixed vpon him Luk 4. 6. Dauid would expresse his loue to Gods Arke he daâ—nced before the Arke of Gods Couenant If wee loue Gods Worde and loue it in truth our hands will be as ready to turne ouer the leaues of that blessed booke as our hearts are desirous of the vnderstanding of it that in this longing desire taking it into our hands we may in the ende haue such fast holde of it that wee will not forgoe it for all the worlde We cannot employ our hands in a better worke especially when we haue freedome from our callings then to take vp the booke of God and peruse it ouer Augustine tooke it vp and was conuerted by that one sentence Rom 13. 14. The night is past the day is at hand c. Vrsine tooke it vp and was comforted by this one sentence None can take them out of my Fathers hands Iohn 10 29. Chrysostome tooke it vp and was assured that in his zeale hee should not want because Dauid had saide The earth is the Lords and all that therein is Bilâ—ey tooke it vp as it is in the booke of Martyrs and was much quieted by that saying of Saint Paul This is a true saying and by all meanes worthie to be receiued that IESVS CHRIST came into the worlde to saue sinners of whome I am chiefe And such was the loue of one Gregorie Crowe of whom wee may read in the said booke that suffering shipwracke hee cast away his money and kept his Testament in his bosome and after many dayes floting on the Sea vpon a maste being taken vp by a certaine passinger his first care was for that booke of his fearing least it should haue bene wet with the Sea If he had looked for a Crucifixe as hee looked for Gods booke surely the whole world should haue bene acquainted with it Doth Dauid thus shew his inward loue by his outward gesture let vs doe it whensoeuer wee come either to heare God speaking to vs or will our selues speake vnto God Let our eyes bee fastened our eares attentiue our hearts intent our persons reuerent before our God that whatsoeuer wee doe may argue our pietie to God and bee answerable to the inward affection of the soule And I will meditate And why should not wee The Iewes are reported to be so skilful in that Bible that many of theÌ„ were able to tell how many times euery letter of the Alphabet was in the Hebrue Bible The Scriptures are a light shining in a darke place 2 Pâ—â— 1. 19. we must attend vnto them while we are wandring in the darke places of this world can wee attend without meditation the word of God is the sword of the spirit Ephes. 6. without meditatioÌ„ it is a sword in the hand of a child or a mad â—â—aÌ„ How many take delight in reading of bâ—llads and idle discourses who neuer meditate to the word of God The sicke stomacke
them Humilitie is a true marke of Gods children and pride is a note of the wicked Vers. 52. I remembred thy iudgements of old O Lord and haue been comforted HE sheweth how hee was staied namely by looking into the iudgements of God against the wicked his deliuerance of the iust It is not then the good nature of men the wisedome c. that can comfort against reproches but rather make worse but it is the word that comforteth Thereby hee knewe that howsoeuer the wicked florished yet they should perish and howsoeuer the godly be afflicted yet they shall be rewarded Peter speaketh against these mockers in the last chapter of the second epistle The world shall perish in fire where he teacheth to answere them that it is as easie for God to destroy the world with fire as it was with water seeing hee hath spoken it So Dauid when hee was brought to say My God why hast thou forsaken mee then hee staied himselfe by this Our fathers trusted in thee So Psal. 67. I will remember thy workes of old So Psal. 119. part 15. by all which he sheweth that as God had done so he would doe still He remembred all the iudgements of God so Heb. 11. by all the works of God shewed in his children it is prooued that we must suffer affliction patiently So Psalme 106. Then Gods people must haue a multitude of examples that if we profit not by one yet by another if noâ— by a â—ewe yet by many for so haue the children of God done from time to time This then is the cause why men faile in reproch or any other crosse because meÌ„ haue noâ— store of examples out of Gods word especially out of the stories to strengthen them for if they would looke into the word and gather them they might be staied If this man were strengthened by former workes how much more ought we which haue many moe especially this Act. 17. that the Sonne of God hath suffered that hee may iudge all the world so the great workes of God in the Apostles time the great workes of God in the dayes of Queene Mary and in thâ—se daies the iudgements of God are on many that haue dailiâ—d with his word in giuing them ouer to heresies Then how ought we to be comforâ—ed with the assurance that God will come to iudgement Obiect This soâ—meth hard that hee was comforted in Gods iudgements whereas in another place â—e sâ—ith â— feare because of thy iudgements Answ. Although they feare the iudgements in their flesh yet they dare approue them to be Gods iudgements as Dauid saith O God of my righteousnes not comparing them to God but to the wicked and looking to that promise which in grace hee hath made to vs yet not in all our life but in some righteous cause that we haue in hand as Steuen did Then if men euer feare at the iudgements and nothing else the heart is not yet vpright for they are sinners therefore wee must labour to feele comfort by them in knowing that wee are sheepe not goates that we shall haue a reward and that the wicked shall be throughly punished For otherwise the diuell will buffet vs in seeing those that men call wicked how yet they florish and the godly are in miserie Then haue wee truly profited by the word when with comfort wee can behold Gods iudgements as is often said Come Lord Iesus come quickly For the childe of God is not afraide of â—uill tidings Psal. 112. Vers. 53. Feare is come vpon me for the wicked that forsake thy law THis agreeth well with the former which was a spirituall ioy for when hee seeth that the Lord will iudge and that hee is guiltlesse he is comforted but when he seeth the wicked sinne and by sinne prouoke Gods iudgements because they are his flesh and because they are Gods image therefore hee feared The zeale of Gods glorie causeth Gods children to feare as Elias â—onely c. and Dauid My zeale hath c. and their owne sinnes as Psal. 119. part 15. Gods children then are afraide when they see the glory of God defaced and men runne to their own condemnation And here is a difference betweene true ioy and worldly in Gods iudgements Prou. 24. 1. Cor. 5. the one because their hearts desire is fulfilled the other that sin is punished that Gods glorie is reuenged and that they are deliuered for in respect of the parties punished they feare as Christ ouer Ierusalem mourned and this is vsuall in all the Prophets when they see the iudgements of God approach Here is a difference betweene the zeale of the worldly and of the godly the one when he â—eeth a sin done he laugheth and reioyceth but the other feare as The rebukes of them that rebuke thee are fallen vpon me The former is the cause that many fall by Gods iudgement into those things which they find fault with in others The other is a true note of faith to feare for the destruction of the wicked which they themselues feare not But this is especially when they see a professor fall for that grieueth them greatly The third difference is that Gods children when they are comforted they also feare for the regenerate part onely is comforted the vnregenerate part doth still feare and there is good cause that it should feare as Noah feared and Dauid Psal. 119. part 15. but the wicked haue no feare but are ouercome with fleshly ioy and therefore the Apostle saith Phil. 3. Finish your saluation with feare because of corruption that either doth or may breake forth as Dauid was afraide when he had sinned Wee must then be comforted by Gods iudgements but so that we feare Secondly we must thinke that sinne is not a small thing not to be laughed at but to be feared Thirdly that wee must bee touched for the sinnes of others as if they were our owne Fourthly to forgiue iniuries against our selues but to be greatly displeased and vexed for the dishonouring of Gods name For all these are proper to Gods children When men take a carnall pleasure in Gods iudgements they abuse the grace of God to wantonnes but the children of God as they ioy in their inward man so doe they labour to be humbled by the law in their flesh which otherwise would be proude for the flesh would hold no meane but either would be too sorrowfull or else too ioyfull Thus Dauid mourned for the sinnes of others so Paul saith the Corinthians ought to doe 1. Cor. 5. and 2. Cor. 7. where he sheweth that this was the estate of the whole Church to mourne when any one member had offended And this is not a new thing for those are saued which mourned for the iniquities of Sion Ezech. 9. Then we must be grieued for the sinnes of others to shew that we are free from their sinnes that we are louers of righteousnes and desirous to glorifie God And when this sorrow can worke in vs
their finall destruction Thus did the Lord deale with them at Ierusalem and thus shall the Lord doe from generation to generation For his word after this sort shall goe from one nation to another people till the Gospell of the kingdome hath beene preached through all the world and then shall the end come Then wee see that the contempt of the word bringeth destruction to cities and nations Vers. 90. Thy trueth is from generation to generation thou hast laid the foundation of the earth and it abideth THe earth as the Philosophers thinke standeth in the middest of the firmament and as the Scriptures teach vs the waters are aboue the earth so that to reason the earth seemeth to be very fickle and readie to fall albeit to our sense nothing seemeth so stedfast How commeth it to passe then that the earth falleth not or is not couered with water but because of the word wherein God hath commaunded it so to be as in the beginning hee made it by the word The Lord gaue bounds to the Sea the which it should not passe and those bounds it kept two thousand yeeres then by the word of the Lord it ouerflowed the earth but after that it hath to this day continued within his bankes because God hath so appointed it And if these be so sure by the word of the Lord the word must needs be sure and stedfast wherein God hath promised that he wil haue his Church to the end The like reason Ieremie vseth chap. 31. and 35. 36. 37. So long as the Sun and the Moone continue in heauen so long will I haue my Church vpon the earth though the wicked rage against it This must stay and comfort vs when these thoughts assault vs Oh if the word should be taken from this place where then should it rest If this King or Queene should dye where should the word become then This must assure vs I say that the Lord will prouide for his Church so that the word may continue amongst them so long as his couenant of the night and the day abideth Vers. 91. They continue euen to this day by thine ordinances for all are thy seruants THese are deputed of God to be his seruants and this answereth an objection Obiect These things are chaungeable Answ This in that they are so it is to seâ—â—e Gods iudgements for the saluation of the good and the confusion of his enemies The Sunne is certaine and yet for the glorious victorie of Gods people vnder Ioshua it stood still So did it turne back for Ezechias The waters also were his seruants to take vengeance on his enemies at the flood so likewise the red Sea saued Gods children and destroyed his foes Then when these creatures keepe not their course it is the worke of God for the good of his people and the hurt of his enemies Much more are the ordinarie workes his seruants as moderate raine drie weather c Leuit 25. for to restifie his fauour to his children as immoderate drought for the hurt of his foes So discord â—amine plague warre c all these waite on GOD to serue him when he will punish any people as peace loue plentie health strength c. are to the comfort of his people All are his Seruants All the creatures round about are readie to serue him at his will from the Angels in heauen to the wormes in the earth therefore hee is called the Lord of Hosts they are not ordered by nature fortune or such like but by Gods prouidence example Psal. 107. If we were perswaded of this then should we be seared if our hearts were not right with God and we should be comforted when our hearts were right before him knowing that these serue to testifie his loue to them that feare him and to testifie his wrath where he is displeased This must driue vs from second causes to looke to GOD If God be with us who shall be against us If wee were perswaded that they shall all beare witnesse with vs or against vs then would we be fearfull and desirous to be reconciled to God for he hath giuen these creatures to vs no otherwise to vse then that wee may be in CHRIST for if we be not then must we giue account for them but if we be recoÌ„ciled to GOD then haue we a speciall comfort that nothing shall burt vs and when they might seeme to hurt they shall helpe vs our enemies shall be our friends and the stones shall be at league with vs and nothing shall separate vs from the loue of God Fire shall burne vs easily and water shall easily drowne vs for though Tyrants abuse these for a time yet they are Gods seruants and they groane with vs for our redemption Doe all creatures groane and shall we be secure Doe they their seruice and shall not wee doe our duties Then most grieuous shall our condemnation be ¶ Vers 92. Except thy Lawes had bene my delight I had euen now perished in mine â—â—â—â—â—ction IT seemeth by many verses in this Psalme that Dauid was much afflicted for his life was in his hand his soule cleaued vnto the dust hee was sore troubled and had it not beene for comfort out of Gods Word doubtlesse hee had perished in his trouble This verse I may call A perfume against a Plague the sicke in â—â—â—â—â—â—â—â— the afflicted mans consolation and a blessed Triumph in and ouer all troubles In which note 1. That Dauid was afflicted 2. that hee was readie to perish in his affliction 3. the remedie against his affliction namely Gods Lawe 4. the application of that remedie it was his delight 1. Dauid was afflicted hee was the beloued of the Lorde one of his worthiest Captanes wee reade of in the Bible and indeede a man after Gods owne heart yet the Cup nay the bitter cup of affliction could not passe away from him but because he was made strong enough to beare this mingled drinke and surely all mens braines beare not wine alike therefore did hee drinke vp many a full drâ—ught We ought to thinke of Dauids troubles and to esteeme it as an argument of Gods great fauour towards vs if to the great carowses which we take of Gods blessings it shall please him to adde a purging potion of affliction There is no true sonne but since follie is bound vp by nature in his heart the rod of correction must be laid vpon him From Adam to Christ in whom we all are all haue beene partakers of affliction It was Dauids iudgement In the sweate of thy face shalt thou eate thy breade it was a part of Christs consecration by affliction hee was made the high Priest of our saluation Exulerat Christus comites nos exulis huius Essedecet cuius nos quoque membra sumits Our head Christ here an exile was We members must this exile trace But why doth God thus visite his dearest and most dutifull seruants Answ. I to shewe how he hateth sinne when he
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
that hee should pray feruently For wee see that when Nabal dealt churlishly and vncurteously with him because hee wanted this helpe of prayer to keepe vnder his affection therefore hee straightwayes sware hee would kill him and would haue done so had not Abigail stayed him and pacified his wrath whereas at other times when Saul dealt iniuriously with him and the Lord might seeme to haue giuen him into Dauids hand yet because hee had prepared his heart by prayer hee abstained from reuenge and committed vengeance to the Lord. This then might bee a second reason to moue him to pray Thirdly when hee saw all meanes taken away that he must vse no meanes of his owne neither yet reuenge himselfe then would the diuell bee busie to driue him to despayre of helpe and safetie therefore great neede he had to pray that the lanterne of the word might light him against the darknes of despayre As man cannot beare too much prosperitie so he cannot beare too much aduersity and not onely extreame prosperitie and aduersitie but euen some little affliction or prospetitie will cause our corruption to breake out Wee are then to accuse ourselues of vnbeliefe that doe breake out in little things more than this man in his great troubles And to remedie this wee must set this and such examples before vs to strengthen vs that as God helped others so he will helpe vs. If God dealt so with them that had not such spirituall promises as wee nor so cleere light of the Gospell as wee and they so many wayes pleased God and wee haue so many wayes sinned and they had so plentifull promises of this life and we haue spirituall then we must not thinke to escape troubles but must correct our womanish affection Vers. 111. Thy testimonies haue I taken as an heritage for euer for they are the ioy of mine heart THis is the amplifying of the first verse This is a true signe that he loued the word because he loued it as well in trouble as in prosperitie This is a rare signe of faith for many are like Iobs wife who in trouble forgâ—t the commandements and slided from them but the contrarie was in Iob. We shall not then haue a sure triall of our faith before our troubles trie vs yea and sore troubles that our soule is in our hand But if in the greatest we can say the Lord is our strength our faith is strong but if little troubles make vs faile our strength is weake Therfore we must meditate of these things before they come that we may stand when they come If this man in trouble forsooke not Gods word how ought we to be ashamed â—â—â— in prosperitie cannot stand stedfast yea we may feare his iudgements because that seeing we be led away with vanitie now when trouble commeth we shall fail away For the continuance of sinne doth either brawne the hearts or worke sore griefe to them that haue it Then must we looke to the benefits we haue receiued for they are not otherwise good but as they are sanctified by the word prayer c. and when we seeke the glorie of God and the profit of our brethren He first protesteth his loue to the word in that he maketh it his inheritance which he proueth because his heart is set on it for where the heart is there is his treasure By testimonies is meant the couenant betweene God and his people wherein he bindeth himselfe to them and them to him Some thinke that the excellencie of the word is here set out by many names but we must look to the proprietie of euery word as before by iudgements so by this word testimonies is meant the couenant not the commandements because they cannot be our inheritance for they cannot comfort vs because we cannot fulfill them but faile in them and cannot therefore take comfort but it is rather a killing letter It is the Gospell that bringeth peace and comfort The law when it is taken generally containeth all the word particularly the commandements so the word generally both law and Gospell but particularly the promises as Rom. 10. So likewise by the testimonies when they are opposed to the law is meant the promises of the couenant as Esay 8. and this testimonie is confirmed to vs by the Sacraments as to them by sacrifices The couenant is called an inheritance First because it is excellent Secondly because it is proper to them Thirdly because it cannot be lost but by their owne default It is his first because God hath promised to write his law in his heart Secondly because he hath promised to him life by it Thirdly because God will performe his promise This couenant is excellent because hereby we are made the sonnes of God and hauing our sinnes for giuen vs we shall be enabled in some measure to keepe the law and that trouble and griefe where with many are destroyed yet shall turne to our good Againe it is excellent because it is permanent 1. Pet. 1. where it is called vncorruptible All things compared with this are vile I count all things but dung saith Paul Men will in danger make shipwracke of all that they may saue their liues so Paul did euen willingly part with all things and counted them but dung for this Phil. 3 8. 9. We must examine whether we make this account of our saluation and of the word which is called milke meate siluer and all things that we should seeke all things in it This inheritance is proper to the elect as Iam. 4 Rom. 12 and Iohn saith that This is our priuileage to be the sonnes of God For riches are common to the good and euill so is glorie c. for both haue these things therefore they are no true inheritance because they are common to many and these things cannot get vs heauen nor deliuer vs from hell It cannot be lost but by our owne default for that that some lose their inheritance without default is the corruption of the world but forgiuenes of sinnes and such like which are our inheritance cannot be lost for though Princes may be driuen from their kingdomes yet cannot the gates of hell preuaile against vs so that though the mightie can take away our life yet they cannot take away the loue prouidence and good will of God The things and inheritance are most esteemed which are of longest continuance and haue longest indured as to esteeme leases better than to be tenants at will copies better than leases heritages better than copies because there is no collusion and cauill of law can take it from vs. This is most excellent and such is our inheritance for wee were elected thereto before all worlds and looke to goe the same way that all the faithfull before vs haue gone and haue it confirmed with the Law Prophets and Gospell and with the godly death and holy life of his seruants This word bringeth to vs the things that eye cannot see c.
must labour to remooue this mountaine of sinne in our selues so finding how ougly a thing sinne is and that by experience in our selues we shall neither flatter others in their sinne nor yet rebuke them too rigorously For he that doth so trauaile with his owne heart shall loue that good thing in another which he liketh in himselfe and shall be grieued for that sinne in another which he hath found grieuing before in himselfe For as we hauing been in sicknesse and are recouered can by the smart which we haue felt pitie the smart of mother and can tell how comfortable health is to another which we haue found comfortable to vs euen so we can shew compassion to them which are stung with sinne as feeling the burden therof in our selues and can reioyce at the libertie of conscience peace of minde in others which we haue reioyced at in our selues because in suffering miserie we haue learned to offer mercy let vs see this doctrine more plainely We shall see some very warie in vsing a ceremonie and peraduenture not without cause because it is not necessarie to edification in the Church of God and although it may be that they thinke it lawfull in respect of the thing and in respect of themselues yet because it is not expedient they willingly refuse it and will not meddle with it and then if others doe not so but thinke it lawfull to be worne and therefore vse it here through loue the matter being about a thing indifferent they must learne to beare with them Others there be who vnwilling to vse it themselues iudge straight all others as heinous offenders that vse it Let vs learne this of Abraham who refused to take so much of the Egyptians himselfe as a shooe-latcher and yet to others that would take he would not deny the law of armes He confesseth that he refused for his nephewes sake and therefore gaue libertie to others to doe as they would See this good father was more streight to himselfe than to others and gaue more libertie to others than to himselfe So Paul seeing that in some places he could not so conueniently liue of other mens charges as at Corinth and Thessalonica although at Colossos he receiued somewhat where they were more able to bestow on him refused to take any thing would he that all men should be tied to his example to doe the like surely no for what one thing doth he labour about more than this that Ministers ought sufficiently to be prouided for For we see he was strict to himselfe in many things yet euermore he left libertie vnto others as we may see Rom. 14 1 Cor 8. and 10 where he entreateth of the vse of things indifferent Wherefore he would haue Christians of this minde that they might say thus with themselues I can doe this by Christian libertie but if it be any hindrance or offence to my brother or any slander to the Gospell I will not doe it if they doe it not so they make conscience of other good things I will not in this wage warre with them I will not oppose battaile against them but to ioyne with them in greater and better matters through loue I will pardon the lesse We must now most streightly deale with our selues both for these reasons alleaged as also because we know what mercies of God we haue receiued more than others we must giue libertie vnto others because we know not whether they haue receiued the like gifts graces and mercies of God as we haue If this had been vsed long agoe what vnitie had there been established in the Church of God for want of this what troubles haue risen therein Here we must beware that we flatter not a man no not in the least sin that is farre froÌ„ the nature of loue whereof we speake but we must so tolerate as we purpose not to let any man lie in sinne but labour to reclaime it yet aswaies with the zeale of Gods glorie and the hatred of his sinne and with the spirit of meeknes and pitie of his person Wherefore here doth fitly come in the sixt rule which is that then we shall most surely know when our zeale is right when we are much moued when God is much grieued and we are much grieued because our brother hath so offended Here is an excellent and infallible difference betweene godly zeale and fleshly anger When the griefe of our brothers falling meeteth and is mixed with the anger of his sinning against God our anger shall not feede it selfe vpon the partie because of our wrath but of his sin because of our zeale In pure zeale therefore there must be anger for offending God and griefe because our brother hath offended When our Sauiour Christ went about to heale the man that had the withered had the Pharisies that stood by murmured because he would heale on the Sabbath day it is said that he looked about him angerly and yet it is added that he sorrowed for the blindnes of their hearts Marke here in this notable example how anger and sorrow meete together Anger that men should haue so little knowledge of God and loue of their brother sorrow that through ignorance they were so fouly ouerseene So likewise in zeale of his father Christ looked on Ierusalem with an hatred to their sinne and yet with a pitie to their miserie which was at hand he wept ouer it Mark this in al the Prophets from time to time whether it hath not bin so in them Looke on Esay on Ieremy on 〈◊〉 on Daâ—â—â—â—â—â—â—â— â—â—â—â—◠〈◊〉 of spiritâ—â—ey â—â—d not vtter their words and when they most threatned the people for their sinnes they were most grieued and feared least they should fall vpon them This is a blessed temperature thus to mingle griefe with zeale But that it is an ouerreaching zeale where our zeale feedeth more of the person than of the sinne Wherefore we must craue this speciall grace at the hand of God by prayer to be gouerned by a right zeale and that we may truly discerne the difference betweene fretting anger and pining zeale Samuel spares not Saul in his sinne but notwithstanding his great authoritie in zeale of Gods glorie he telleth him flatly that he is a sinner and yet alwaies was he bent to lament for Saul and to pray for him If we keepe this golden mixture we shall stop the mouth of the aduersaries who accuse vs to be too full of rancor and malice if we be angry as enemies to their sinne but are grieued in that for sinne they are become enemies to God If then we admonish others and he angrie with them not as seeking any reuenge of our selues but as doing it of necessitie because otherwise we shall be guiltie of dishonouring God and shewing our selues to be angrie against our will and that we doe it onely for Gods cause and therewithall remember our selues to be but men subiect to the same we shall admonish
this true longing be in vs or no we must see whether it be after that saluation which is to be ioyed or whether it vanisheth away and is nothing but a tormeÌ„t of the conscience Besides this is a sure note of it if our desire be sound it is not satisfied vntill the thing longed for be accomplished As wee may see in naturall and humane things is in them that are sicke with loue they are in continual perplexity of mind vntil they haue obtained their loue likewise must we long after the word For loÌ„ging is a feruent desire and not a thing quickly come quickly gone but a thing that hath bin searched by reason and in iudgement hath bin chosen So that as we shewed before there is a great difference betweene a lightning desire a setled iudgement which causeth vs in truth to long In that he now maketh mention of his longing after his election he sheweth that he had cast his accounts set down how he might be able to meet the mighty man indenter battaile with him as it is in the gospell This longing cannot bee in the wicked for when they long it is for heresies or worldly pleasures and right longing commeth from a right sight iudgement and affection which will bring in the carefull vsing of the meanes For as it holdeth in false longing so also in holy longings that after long debaâ—ing and examining of our selues and casting our accounts what will be the fruite of the good and what will be the end of sinne carefully wil vse the meanes For as the desire vseth meanes so longing vseth meanes carefully Let vs now examine our selues where our feruency is for ioy and hope feare sorrow shew a maÌ„s heart as whatsoeuer we ioy in whiles we haue it that we sorrow for when wee haue lost it And let vs examine our longing whether we can vse the word with delight or no whether praier be pleasant whether the sacraments be coÌ„fortable to vs or no and whether the discipline of the Church be reuerend and precious to vs. If our desire be cold our â—sing of the meanes is also cold if we be feruent in desire wee are also feruent in vsing of â—â—e meanes The Apostle speaking to the Romans cap 6. after the manner of men saith he will not extort so much as he might doe but hee will deale with them more easily and whereas he might require greater obedience he saith as ye haue giuen your members seruants vnto vncleannes and iniquitie to commit iniquitie so now giue your members seruants vnto righteousnes in holines This is but an humane thing if we should see how wee haue longed after things naturall and vnnaturall if we should see how wee haue longed inordinately let vs â—ee if our longing be alike after the word and let vs say to our owne soules what was there such a longing in vs after such things whereof wee are now ashamed before God in our prayerâ— and before men when they are but named and haue we such slender longing after our saluation it is to be feared our choise is not yet made for if it were wee should surely long mâ—â—e and longing we should more vse the meanes Vers. 175. Let my soule liue and it shall praise thee and thy iudgements shall helpe mee HEre â—â—â— man of God desireth life to none other end but to praise GOD in keeping of his word as he said before Port. 3. 1. Be beneficiall to thy seruant that I may liue keepe thy Worde In which place hee also desireth none other life but that which is according to the word of God For all other liues haue a vaine title of life but this is true life We see the man of God doth not onely feele with the Apostle that in God wee mooue liue and haue our being but also speaketh of a more excellent thing to wit that in him we liue spiritually Againe he looketh not in himselfe for any naturall life but acknowledgeth that manâ— life is of the word of God Let vs therefore learne with Dauid to commit our liues to the Lord Psalm 31. 15. Into thine hands I commend my spirit c. He speaketh this in his life time and committeth it to the Lord that as he gaue it him so he would vouchsafe to keepe it being giuen Now we shall neuer in truth say the like vntill we perceiue how wee receiued our life of God how he nourisheth it and how to him we must surrender it againe Wherefore we are not to liue as doe the bruite beasts and the heathen but we must liue to enioy our saluation and couet our saluation to praise the Lord because there is no other end of mans life than Gods glorie As for them which liue to any other end Salomon iudgeth no better of the vntimely fruite than of them who enioy many dayes in pleasure and after goe to the darkenes Besides we know how all other inferiour things were created to glorifie God in seruing man and man was made to glorifie God by the true vse of the word Let my soule liue c. This is the vsuall phrase of the Scripture when they vse to set dowâ— a thing more pathetically as Luke 1. My soule doth magnifie the Lord my spirit praiseth Goe my Sauiour And Psalm 103. 1. and 104. 1. My soule praise thou the Lord. Psalm 115. 17. The dead praise not the Lord neither any that goe downe into the place of silence and Psalm 6. 5. In death there is no remembrance of thee in the graue who shall praise thee and Esay 38. 19. The pit cannot praise thee the graue cannot confesse thee death cannot praise thee they that goe downe into the pit cannot praise thee but the liuing the liuing shall confesse thee as I doe this day c. How grieuous a thing it is now euery man may iudge that a man should goe out of this world or euer he knew wherefore he came into the world and this is that which maketh vs so loth to die This was it that made the Saints of God in former times so vnwilling to leaue this life not that they wanted any hope of the life to come or had not the ioy of a blessed resurrection but either they had some speciall sinnes heauily pressed their consciences whereby they had dishonoured God or else they desired to liue in greater measure to glorifie God either in entring into the way of repentance or else growing in the same after they had entred because as yet they could not say in truth I haue fought a good fight I haue runne a good race I haue kept thy faith from henceforth a crowne of glorie is prepared for mee For they knew that whereof we are willingly ignorant that we shall neuer vncessantly praise God in heauen vnlesse wee carefully serue God in earth and we shall neuer praise God in the congregation of Angels which praise not God in the congregation of his saints
looke vnto Gods children in former ages Paul was sore afflicted much troubled and often imprisoned yet all this did nothing grieue him so lōg as the Gospell had good successe and the Churches flourished Therfore in his Epistles he saith often I was comforted when I heard of your faith I liue if you stand fast and such like speeches whereby he did euidently declare that he sought the glorie of God and not his owne praise Daniel contrariwise was in greart credite honour and estimation he was preferred aboue all the Princes of Persia and was second vnto the King but how did he esteeme of this honour what account made he of his authoritie Surely very little for when he saw that the appointed time of the ende of their captiuitie was not come when he saw the worship of God decayed and worne almost cleane out of minde when he saw the oppression of Gods people by the wicked heathen his heart was heauie and his soule did melt for griefe yea though he had libertie to worship God though he were free from all oppression yet did he humble his soule with fasting and was in heauinesse three weekes of dayes because Gods Church was not farther inlarged because the Temple lay vnbuilded and because his brethren the Iewes had no opportunity to cleaue vnto Gods worship This was the practise of godly men in aunciēt times This also must be our practise if our hearts be pure thus farre for the triall of our hearts by feare ioy hope and griefe in all things which we take in hand Now followeth the second part of this triall by applying it vnto times as vnto prosperitie and aduersitie If we looke not warily vnto that time wherein we liue we through the great corruption of our hearts may be dangerously deceiued For prosperitie will moue vs to praise God and trouble will make vs tremble at the thinking of him and none almost is so desperate and voyd of all knowledge which will not doe so the wife of Iob will praise and blesse God in aboundance and prosperitie and she no doubt hath many companions Pharaoh will be humbled when the hand of God is vpon him Saul will be godly when God doth afflict him and will not many doe as Saul did are not many like vnto Pharaoh Therefore if thou wilt haue thy heart pure looke vnto thy profession in prosperitie and diligently trie thine heart when thou art in trouble For thou maist seeme to feare God when his hand is vpon thee thou maist seeme to loue God when he doth enrich thee and yet thou maist proue an hypocrite at the last Take heed therefore vnto thy heart and trie it thus when thou aboundest in all things thou louest God This is well if it be in trueth Doest thou also feare him Art thou afraid to displease him Art thou afraid to sinne against him Doest thou of very conscience abstaine from secret sinne against him though no law can punish thee Art thou afraid to do wrong to any man then when he cannot reuenge himselfe vpon thee This if thou canst do thy loue is true thy prosperitie hath not deceiued thee but if thy prosperitie puffe thee vp if it breede in thee a carelesnesse of sinne if by thy might thou wilt oppresse him although he be poore cannot withstand thee then if thou hadst the loue of men and Angels it were but hypocrisie though thou seemedst to be nothing but loue yet thy heart is bewitched thy prosperitie hath drawne thee from God thy wealth hath deceiued thee O looke vnto Iob and consider his life and thou shalt see that when he flourished like the greene bay tree yet if he had sinned he durst not goe out of the doores and if the most contemptible of his family had ought against him he would haue taken the reproofe if then thou abstaine from open sinne and yet make no conscience of secret corruption if thou abstaine from those things for which punishment is appointed and yet not from those which indeed are greater though by law they be not punishable thou doest not loue God because thou fearest not to offend him he will count thee an hypocrite although thou be called a Christian. The way to remedie this thy corruption is to labour in thy trouble that thou loue God and to striue in thy prosperitie that thou maist feare God and then thy heart shall be vpright neither thy prosperitie nor thine aduersitie shall draw thee from God But what speech can be sufficient to paint out the corruption of the heart which vnto man is vnsearchable and aboue all things most deceitfull One Sermon is too too little if the exercises of weeks and moneths might be spent in one thing this amongst many would minister sufficient matter in this exhortation Take heede vnto your hearts for from thence proceede the actions of life FINIS MEDITATIONS ON PROV 14. VERS 5. 6. 7. 8. Vers. 5. A true witnesse will not lie but a false witnesse speaketh lies THE righteous man knowing that his tongue was giuen to him speak the truth wil make conscience of a lie euen in the least things But if the matter be of more weight or if it come into the place of iudgement then hee will much more heartily abhorre all lying and deceitfulnes yea then he will not bee brought to speake any thing whereof hee hath not a certaine ground As for the vngodly it is not so with them for they hauing no care of trueth in light and common matters doe soone cast off all care conscience euen in greatest and most waightie causes This agreeth with the saying of our Sauiour Christ Luke 16. 10. He that is faithfull in the least he is faithfull also in much Which may be thus particularly applied he that for conscience sake doth speake the truth in common and small matters he will also speake the truth in matters of great importance and he that is not ashamed of a lie in his priuate dealing hee will also without shame beare false witnesse before the Iudge Here then wee be taught in the least things to inure our tongues to speake the Trueth So shall wee be better preserued from false witnesse bearing for the Lord would not haue vs to dallie with sinne Therefore in his righteous iudgement he doth leaue men that make no conscience of a lie and suffereth them to fall and to offend in some open and knowne trueth Againe whereas men take great libertie in lying if the matter be secret and vnknowne the Lord doth hate this hollownes and hypocrisie of men and doth often bring it to light that by the sorrow for and shame of that sinne if it be possible they may be caused to make greater conscience of a lie for euer after Therefore if we would not haue the Lord to punish our lesser frailties with greater sinnes if we would not haue him to punish our secret sinnes and faults with open and notorious offences then
our guide and goe before and we must follow after Many make strange to follow his call they will not giue vp their names they wil it may be goe before him or euen by him or cheeke by cheeke but they will not follow after And wherefore Surely they will doe all with reason But Christ requireth faith and reason to Christ is a very euill seruingman A great number already taught in the word will not follow it but if any thing proceed from the forge of their own reason that they magnifie that they wil follow So Ezech. 20. certaine prophets would not follow God and his word but their own spirits and yet there is no greater ods in the world than betweene our owne reason and Gods wisedome as Esa. 55. My thoughts saith the Lord are not as your thoughts Well if wee will follow Christ wee must follow him not as a great Lord to graunt vs great leases fat farmes or high towers but as a man contemned as the reproch of the world as a man full of sorrowes Christ hath two crownes the one of thornes the other of glorie he that wil be honoured with the last must be humbled with the first CHAP. XII Of Conference and Godly wisedome in the gouernment of the tongue AS we often speake of things lawfull but yet for want of wisedome to examine the time place and persons when where and with whom we talke Sathan laboureth to make vs strict silent in our speech when often we might speake to Gods glorie to the auoyding of which temptation we must endeuour to speake when God giueth occasion and that with thankefull acknowledging of Gods spirituall grace by the motion whereof we speake as also with humble acknowledgement of our weakenes who being measured with Gods iustice we should be found to haue stained our speeches and Gods graces with great corruptions and to faile in many circumstances How be it if we do it in a single heart and euen because we loue Gods word and in zeale of Gods glorie we may boldly speake committing the successe which on vs if we obserued all circumstances did not depend to the omnipotencie of God to the blessing of Christ and to the working of the holy spirit for we being neither God nor Christ nor Angels must not thinke to preuaile of our selues by our speeches nor stay vntill we thinke our selues most fit but cōmend our hearts to the Lord who vndoubtedly spareth weakelings 2 Being Christians we must not stay our selues in our meetings for others to begin good speeches but if God giue vs any good thing in our mindes let vs with all humblenes put it forth to be examined if we feele nothing let vs complaine of our dulnesse and deadnesse euen thereby we shal giue occasion of good conference For as in silence among euil men one euill word setteth abroch many so in deadnes among good men one good word may quicken many 3 It were to be wished that godly men in their meetings would first by prayer offer vp their speeches to God to vse them aduisedly reuerently and not passing their bounds of knowledge and if they could not speake of any thing yet they should aske some thing if they could not aske yet they might speake of the communion of Saints if they could say nothing yet at the least they should complaine of the dulnes of their mind so that of their dulnes and deadnes should arise quicknesse and life of speech againe 4 We must be carefull in vsing and watchfull in restraining the tongue Dauid prayed for a watch before his tongue and for a porter at the doore of his lips he would keepe his mouth with a bridle that it should not go riot nor open oft without a cause The eie glaunceth our hands slip our foote treads awry yet if we hold our tongue qualified we shall doe the better It is a little peece of flesh small in quantitie but mightie in qualitie it is soft but slipperie it goeth lightly but falleth heauily it striketh soft but woundeth sore it goeth out quickly but burneth vehemently it pierceth deepe and therefore not healed speedily it hath libertie granted easily to goe forth but it will finde no meanes easily to returne home It is compared with perillous things to a sharpe two edged sword to a razor to sharpe arrowes to an Adders sting to the poyson of an Aspe to fierie coales and being once enflamed by Sathans bellowes to the fire of hell CHAP. XIII Of the Church THe Papist of pride the Familie of loue of hypocrisie and many of singularitie haue singled themselues from vs as Hymenaeus did But we are little discouraged and lesse follow it For if they separate themselues as stones from the building and as members from the body what hope is there of them The Papists will say we forsake them and not they vs. We forsake them in the wall they vs in the foundation For our faith was before their opinion though their persons were before ours As Noah forsooke the world as Lot forsooke Sodome as Abraham forsooke Aegypt as our Sauiour Christ forsooke the Pharisies so wee for sake them and Christ shall be the iudge who hath bene the runnagate who hath bene the Apostata 2 Behold a miracle heauen made subiect to the earth O what is man that thou art so mindfull of him not onely to giue him the rule of the earth but euen of heauen Whom the Church doth loose on earth the Lord doth loose in heauen and whome the Church hath bound on earth he also hath bound in heauen Hee doth manie things without vs yet when we haue done this he will not alter it nor doe otherwise 3 Albeit the Church be base and contemptible in the world yet hee counteth it as the apple of his eye The earth the aire and the heauens attended on it and hee hath made the Angels to serue it Hee hath committed his treasures to it And what bee his treasures Surely when Dauid commeth to value it hee saith that it is better than golde than much golde than much fine golde than all pretious stones The word of reconciliation the couenant of grace the broade seales of his kingdome Baptisme and the Lords Supper binding and loosing life and death are left and committed to the Church and her holy Ministers 4 The Church is euen the quintessence of the world such as Sathan hath sifted to the proofe it is euen washed and made cleane with the bloud and water which issued out of Christs side It seemeth hee forgot to loue himselfe that hee might loue vs yea if that one death and suffering had not beene sufficient hee would yet once more come againe for vs. 5 It is one thing to liue where meanes of pure worship are wanting another to bee where false worship is erected for the first we are not to flie the Church but by prayer and patience
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
the maiestie of God shall be ouerwhelmed with glory but he that searcheth out the mercy how much more shall he be ouerwhelmed of â—â— His iudgements be as a great deepe but the deepe of his mercy swallowes vp that deepe Wherefore well said Chrysostome Great is the hell of my sinnes but greater is the deepenesse of thy mercy O God The Scriptures attribute to Gods mercy all dimensions First depth it fetched Dauids soule from the neather most hell ergo it reacheth thither Secondly breadth for that he setteth our sinnes vs farre from as the East is from the West Thirdly length for it extendeth it selfe not to the cloudes only but to the stars which as Iob saith are not cleane in his sight yea euen to the Angels in whom he hath found folly so that but for his mercy they could not abide his triall Nay God is able to forgiue vs more than we are able to sinne And indeed mercy is the gate of the Almightie By no other qualitie of his can we be suffered to haue entrance or to approch vnto him All other things hath the Lord done in measure number and weight sauing his mercy in our redemption wherein without measure beyond all number and weight he was mercifull two drops of bloud had beene sufficient or one cup of his bloud but the whip pierced his skin the thornes his flesh the nayles his bones the speare his heart and his very soule was made a sacrifice for sinne 2 When we loose an outward benefit we must not so thinke of it as of the losse of Gods fauour but what doe blinde people regard Gods grace So they haue plentie of corne and oyle they respect not the losse of their soules whereas if all the creatures of the world should weepe for the losse but of one soule it were too little Yet our people so they may eate of the Lords bread and enioy the fat of the earth care not whether the Lord shew a lightsome or a fearefull countenance vpon them Wherefore because we set so little by that which the Lord sets at so high a price the Lord will take from vs that which we esteeme so highly and bring vpon vs some sodaine desolation 4 We must euer desire the first fruits of the Spirit but hauing attained the first beginnings of Gods grace we must euer waite for the increase of it by degrees 5 When we haue receiued mortification and sanctification as hansels of Gods mercies then may we hope for heauen for they that haue receiued grace shall also receiue glorie 6 The graces of God are not in his children as morning mistes but as well builded towers to continue all assaults 7 Diuersitie of gifts should not make vs disagree or to enuy one another but rather should binde vs in loue to embrace one another that so we might be profitable one to another 8 The Lord hath such respect to his glory that he will giue gifts when he might iustly punish therfore we ought not so much to reioyce in the possessioÌ„ of earthly blessings for the Lord giueth many blessings to stop the mouthes of vnbeleeuers and to call sinners to repentance which if they neglect then assuredly the Lords wrath will be more fierce against them The wicked haue no cause to reioyce that the Lord smites them not for he lets them prosper for a while that their coÌ„demnation may be more iust when it commeth Trie thy selfe thus if thou profitest by Gods correction it is a signe of grace againe if by his patience thou takest as a good sonne occasion to repent and doest studie to come out of thy sinne it is likewise a good argument of Gods fauour 9 God is slow to wrath yet let vs euer remember that albeit he suffered Israel long yet at the last he destroyed them all that none of the vnbeleeuers entred into the promised land Wherefore we may not conclude that because the Lord punisheth not as yet therefore he will not punish at all but confider that all such as respect not his mercies in time shall at the last feele his iustice 10 The thing loued is much desired and sought after whereby we may take a triall of our loue to God or of our loue to the world First looke what we loue indeed we spend much time in it and can be content to affoord houres daies weekes yeares yea and ageâ— too in it And yet with all the contentions we may we get not to the worship of God Dauids seuen times a day nor his morning noonetide and euening exercises hardly we affoord the Lord his Sabbath Secondly we bestow our thoughts and our affections much and liberally on the thing we loue the Apostles were so troubled with bread that they could not vnderstand Christ speaking of the leauen of hypocrisie Thirdly our loue to a thing is shewed when we are skilfull and painfull in commending the thing loued The Spouse in the song of Salomon was very perfect in setting forth the parts of her beloued she knew the time of his going she was acquainted with his attire she was rauished with his beautie she was priuy to his coÌ„ming to her Men shew forth their loue to earthly things in their great skill in buying and selling Amos. 8. in the signes of heauen colours of the skie Matth. 16. in our statutes penall lawes Micah 6. but in the law of God they be scarsly wained Fourthly a man shall see his loue by his great zeale whereby he is caried to bring the thing to that he loueth as Esay 9. 7. when the zeale of the Lord is said to bring our redemption to passe Certainly euery man is eaten vp with one zeale or other The godly seeke gaine by honest meanes if they can but rather than the wicked wil loose their gaine away with honestie away say they with Christ as Iudas Fiftly the great reioycing which we haue bewrayeth our loue as Dauid doth Psal. 4 7. after that he had the thing he desired the countenance of the Lord he saith he had more ioy of heart than they of the world had when their wheat and their wine did abound But immortalitie the blessing of the right hand is lesse esteemed among vs than riches which are the blessings but on the left hand Prouer. 3. Blessed indeed are the people which are in such a case but more blessed are the people which haue the Lord for their God Sixtly what we feare to forgo that we loue to haue Pilat cared not to forgoe Christ but he was afraide to loose Caesars fauour Lastly we loue that well which we are grieued to part with so did the young man in the Gospell shew his loue to riches who hauing a discipleship offered himselfe freely but when he saw he should forgoe all he had he rather forsooke Christ than his riches We must looke where we loue The purest thing
allured me to sinne I might haue beene farre from this Againe great comfort is in this doctrine by giuing vs this assurance from the Lord that how weakely soeuer we walke with God so it be sincerely it is his good pleasure to account of vs for good First the diuell if we haue our hearts vpright with God that we will be aduersaries to our owne corruption that we may be fouourers of Gods glory he shall be but as a Chirurgion which lanceth our impostumation to preserue life howsoeuer he purposed to haue gored vs to the hart to haue depriued vs of life Let vs see this in Ioseph and Dauid both men of one mould renewed by one spirit allured to one sinne Ioseph a young man vnmaried for his person beautifull for his authoritie a gouernour of his maisters familie for his fitnes to commit sin prouoked by his owne mistresse yet grace restraining his corruption he withstands her to the face he resisteth the occasion he feareth but subdueth his owne corruption and so by Gods goodnes obtained a gracious issue out of his temptation Dauid a man now striken in yeeres not so dangerously assaulted with the occasion of sin in respect of the distance of the place suffering the occasion offered to his eye to ioyne in league with that corruption which was in his heart was sodainely snared slauishly yeelded and was fouly conquered The woman was obiect to his eies his eie openeth the way to his hart his hart corrupted his hand and so that sin grew to age was perfitly accomplished In what measure we are regenerate in what measure we withstand our corruption in that measure we are sure to preuaile against our strongest temptation And looke how we faile in these so we lie open to yeeld to our temptations whatsoeuer Now to come to a more narrow triall of our selues we must search out and espie our corrupt nature either by our afflictions or by our affections Such is a man as he is in temptation If trouble doe not ouer-turne him if feare cause him not to fall if temptation cause him not to denie the truth then his heart is vpright then hath he cause of comfort but if for feare he faint if for troubles he turne away if in his temptation he forget his triall and betray the truth his heart is not vpright with God he is in the gall of bitternes he giues occasion of griefe to others and matters of humbling to his owne conscience There is a certaine disease common to all men to suffer their eyes to wander and not to lay the raine vpon their thoughts but letting them range without check or controlement to all sinne and lightnes of minde Thoughts breed in vs or stirre in vs a tickling delight desire to sin This Ecclesiast 11. Salomon goeth about to stoppe but because it cannot be brought to passe in the children of perdition therefore in that place he doth cleere himselfe of their bloud by bidding thē walke on in the thoughts of their hearts Of this a father speaking thus I did walke in the Cloyster of mine heart He maketh the walke of his heart much like the walke in a cloister that is in a secret place where no body seeth or heareth him but onely he of whom Augustine speaketh He that seeth thee when the candle is light and when the light is out in like manner him feare There is also a walking of the eye which is compared to that of Dauid in the top of his turret and to a gallery or place of prospect to see far and neere into the world A disease incident to this age who cast their eyes into all corners of the earth suffering them to seaze vpon any obiect whatsoeuer whereby they find matter to worke vpon Briefly we are not to yeeld to our affections or if we haue yeelded we are not to kindle them we must not gather sticks as Ieremie speaketh to keepe in the fire The reason is this weedes will grow fast enough and the suggestions of Sathan intertained and accepted being offered are sufficient to condemne vs. CHAP. XXXV Where is taught how we must narrowly watch ouer our heart and ouer our affections for many causes THe walking in the waies of our owne hart and of the lust of our eies are the two heads of all wickednes our inward motions and our outward occasions must both breed in vs a carefull conscience and warinesse In the Prouerbes Prophets Apostles we are bidden to restraine our heart and to make a couenant with our eyes and the outward senses These things are confessed daily and amended slowly whereof followeth that transgression of the law and that vniuersall sicknes that we daily confesse there is no health in vs which all commeth from the waies of our owne hearts This word walking hath relation vnto an allegorie For imagine we haue here no naturall citie Heb. 11. as we haue not indeed our countrie being Paradise from which Adam fell by transgression and we being here as banished as Augustine calleth vs haue receiued a new title in Christ who was content to set ouer his owne right by purchase vnto vs. Whereupon it is presupposed that we haue the naturall affection which euery man hath to his owne countrie thorough a wildernes wherein are many waies brought shortly to these two of the one Dauid speaketh Psal. 119. I will run the way of thy commaundements and this is the right way we may well runne in it The second way is the way of our owne hearts and this is the euill way whether it be by the right hand in sinning outwardly and in sight or in sinning secretly on the left hand If we meane to come to Paradise we must leaue this way and walke the other way for this will leade vs to iudgement Eccle. 11. 9. In this way are three things to be considered alluding to the peregrination of the Israelites through the wildernes The first is the little light shining in a darke place which answereth to the word in steede of which we haue a false light the desire of our owne heart The second thing is a guide which is Christ and the Saints that are gone before vs vpō whom we must looke as the author to the Hebrues willeth vs to which answere our false guides when we say we will follow the steppes of our forefathers The third thing is the companie in the way which are the great store of seducers to lead vs out of the way the Diuell chearing them forward It is a signe therefore we are in the wrong way if we do nothing but that we see the greatest part of the world doth How il soeuer the way be and wheresoeuer it lieth euery mans way is right in his owne eyes Prouerb 21. and we will defend whatsoeuer we doe There is a searcher of the heart who saith
Sermon this fellow will haue our thoughts Faith must lay violence on reason for what is faith but a contrarietie to reason and what is hope but a conararietie to experience But we must haue reason to determine as well as the word Many will not be Christ his Disciples because they must follow Christ they will be maister with him But Dauid saith leade me O Lord. Me thinketh when I reade his speech he standeth as if he were blinde and holdeth out his hand and cryeth leade me Oh Lord. 2 This is the beginning of a conuersion to forsake our selues to follow the Lord. Paul when he was vnhorst said Lord what shall I doe The laylor when he was mooued and sawe the prison dore open said what shall I doe what shall I doe to be saued The Iewes being pricked in heart at the preaching of Peter Act. 2. said Men and brethren what shall we doe At Iohns baptisme euery one came and asked What shall we doe Where we see reason vnder faith and experience vnder hope Many can commend this or that point in a sermon and say it was well handled because it agreeth with their corrupt affection God must commaund what we will and then we will obey him But this is the triall to obey against our owne inclination else God shall obey vs we shall not obey him Some will set downe their coÌ„clusion as Benadab did 2. King 20. 18. Ierem. 42. 6. The vile hypocrites said they would doe whatsoeuer God commaunded them whether it were good or euill but in the next Chapter when he had bid them they say This neuer came from God Others there be which will not take counsell with Micah but with such as please them For there be many Preachers which loose and cast downe as fast as others build Of whom if a man should aske counsell whether he should goe to the diuell or no they would say Goe and prosper But these I dare say are condemned of their owne conscience 3 There are many circumcised to Princes not to the Lord they are the circumcision of the King and of the Queene they leaue many grosse sinnes punishable by imprisonment but for others as great but not penall they passe ouer And there be many who hauing beene sinners can recount and talke of sinne with a delight who shewe that their hearts neuer bled for them and that there is yet a foreskin remaining There be some also which will come to the Church and sit before the Preacher like to the people spoken of in Ezech. who are desirous to know the will of the Lord and yet if they were examined at the years end they haue profited nothing here is a foreskin remaining Last of all when God maketh men profite and they grow into some practise of the meanes and they can talke as godlily as if they were perfect and after all this they become secure their prepuce or foreskin groweth againe and this is most dangerous 4 Moses in Exod. confesseth of himselfe that hee is a man of vncircumcised lips so it seemeth there is an vncircumcision of the foreskinne of the lips And Act. 7. Steuen calleth them men of vncircumcised eares there is then also an vncircumcision of the eares Ierem 4 they are commanded to circumcise the foreskin of their hearts so there is an vncircumcision of the heart By the foreskinne it is the manner of the Scripture to vnderstand whatsoeuer groweth within vs which is an impediment to vs in doing good A learned writer saith there is a foreskinne in our eares which the diuell shutteth when wee should heare any good thing and openeth when any euill speech is offered that we may be corrupted thereby so in our lips he draweth together the foreskin when wee should speake any good and openeth it when we speake any euill Such a foreskin is there in our hearts which bee vseth at his owne pleasure In our confession wee say that therefore we doe the things we â—ought not to doe and doe not the things we ought to doe because we follow the deuises and desires of our owne hearts And there is an vniuersall leprosie whioh hath so ouer-growne vs that there is no one sound part in vs. It is a hard matter to a worldly or fleshly minded man to be perswaded of this for euery man thinketh wel of his own waies but the Lord pondeâ—eth the heart Prou. 14. And Esay saith chap. 55. Our wayes are not the Lords wayes and therefore they shall neuer bring vs to the Lord. And Ierem. 10. the Prophet makes a proclamation on the Lords behalfe If anie man will be saued let him leaue his owne wayes c. If we will see this more plainely let vs see Genes 6. how the Lord looked on the hart of man he saw it was set on euill and that euen that thought that was farthest off was set on euill and not onely set on euill but wholy euill and euill all the day long and all the night long too if yee will Micah 2. and Ierem. 17. nothing is so euill as the heart for the heart of man is euill aboue all things Therefore needfull it is that this foreskinne be taken away not the heart itselfe as God created it but the foreskinne of the heart which is a fruite of the first rebellion For surely vnlesse this heart be altered let the word be preached and say the Preachers what they can all is in vaine And assuredly this error is in all heretikes in the world that they are perswaded of some pure naturalities in them still And therefore if men will be fruitfull to heare and receiue Gods word we must labour to circumcise the foreskin of our hearts Now the first way to take away this foreskinne is to restraine our thoughts and not to be deluded with the doting opinion of the world to thinke that thoughts are free 5 If the heart be set on a thing no reason can be made but we haue a fetch beyond it and no perswasion so strong but wee haue crinkes to goe beside them The Lord is well pleased with their intents which prepare their hearts to seeke him 6 When the heart is vpright though there be some fault yet the Lord respecteth more the faith and vprightnes of the heart to crowne it than he doth the fault to curse it as appeareth in Rebecca and Iacob when they stole the blessing c. 7 Paul saith of himselfe that till we knewe the meaning of the last commaundement Thou shalt not lust he thought well of himselfe and surely wee shall neuer know the law of God a right except we know the heart is wholy euill And we must know withall that the tongue is a world of wickednes And if the tongue which is but an instrument of the hart be a world of wickednes what is the hart whereof al proceedeth that the tongue speaketh Albeit there were no diuell in the world
if a man should hold vs a cup of the wrath of a multitude or a mightie man we must say if it be possible the truth may be defended without this then let this cup passe but if it cannot be otherwise let me drinke the dregs all So that God himselfe in such cases is the author of dissention He will haue dissention hee sweareth Esay 59. that hee is angrie for that none will make dissension in taking part with the truth GOD the Father may seeme farther off But euen CHRIST the Prince of peace himselfe Mat. 10. saith I came not to bring peace but a sworde that they which consent in wickednes might sticke no longer together And Psal. 94. Dauid saith Who will take my part against the wicked That was a voyce of dissention if euer there were anie euen that which Tullie calleth the fanne of dissention Augustine saith this is nothing but a question betweene the Counsell and the Tribune they will agree with the inferiour magistrate against him that is as farre aboue him as the Counsell is aboue the Tribune Therefore when there is dissention wee must not be dismaide It is foretold Esay 5. 24. Ieremiah is faine to crie my Mother hath borne mee a contentious man The Israelites said we shall neuer be quiet till Amos be from among vs. Euen the Diuel himselfe chargeth our Sauiour Christ with it Art thou come to torment vs And the lesse dismaide shall we be if as a learned father saith first if we praied against it secondly if we haue desired to ioine peace and truth thirdly if we haue felt a mourning for that there is dissention fourthly if we be readie to yeeld a reason of that we doe fiftly and will for quietnes sake confesse a fault where there is is none They haue one great argument that it breedeth no offence so to contend This troubled manie in the primitiue Church leauing many good things vndone which otherwise they would haue done till at the last they concluded in a councell which hath bin held of all fathers schoolemen and Diuines hitherto and I pray God it may be so of vs. It is better that an offence arise than that truth be forsaken and thus much of controuersies Manie now a dayes in giuing voyces haue a pretie wise policie because it is so euill a thing I will giue no voice at all hold you content such be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neuterpassiues indifferent men that will doe neither good nor euill These are odious vnto the Lord Zephani 1. 12 If there be any man that saith I will neither do good nor bad or hath set down that rule with himselfe I will saith the Lorde seeke him out with a lanterne to a straunge iudgement They will say as it is Ps 12. Our tongues lungs are our own and therefore we may speake as we list and when we list By this they shew that they haue neither Logike nor Diuinitie The holy Ghost saith thou shalt not giue thy voice If the precept be affirmatiue it bindeth semper not ad semper but if it bee negatiue it bindeth but semper and ad semper The like precept is thou shalt be no vsurer well I will not lend at all but thou must lend and yet not lend to vsurie Thou shalt not take the Name of the LORD thy GOD in vaine Well I will not sweare at all yea thou must sweare by his Name yet not take it in vaine Thou shalt not beare false-witnes well I will beare no witnes at all yea thou shalt beare a witnes but yet not a false witnes So I will not giue my voyce at all yes thou shalt and yet not to a Rabbi or a multitude The reason hereof is because we were born to beare witnes to the truth Therefore was I borne saith Christ. Whereupon Augustine saith this belongeth to all Christians Fulgentius a good and holy father saith when Truth is indangered both he which denieth it he which holdeth his peace do betray the Truth Well it is said thou shalt not answere and therefore wee hold it not needfull to giue our witnes to the Truth except we be asked and intreated But is it not often said in the Euargelists Then IESVS answered said wheÌ„ no man spake vnto him Hereupon one said Truth demanded it in his Conscience As GOD is said in Esay to heare vs before we call vnto him so will he haue vs to answer him before he speake to vs. Psal. 5. Dauid tarieth not to defend the innocent till he be intreated taketh no reward to doe right being reaâ—ie without desiring As we haue two kindes of sinnes sinnes of omission and commission and Psal. 128. if they put but their hand to wickednesse touch it with one finger and not put to their shoulders so is it not onely vnlawfull not to doe good but also not to worke together in good And as the man that lusteth after a woman coÌ„mitteth adulterie but she is cleere so those that giue not witnes to the Truth thogh it preuaile haue to themselues ouerthrowne the Truth and those that haue giueÌ„ witnes to it thogh the Truth fall to them it standeth But that is flat without all exception He that is not with me is against me Yet some haue answered this place vnto me in priuate conference with that other place He that is not against me is with me So then if ye giue a voice and not against the Truth ye are with it Marke of whom Christ speaketh of one that was no disciple that had not giuen his name to Christ of him Christ saith If he be not against vs he is with vs. As if one be of another land if he be not against the Prince he is with him but if he be a subiect if he be not with the prince he is against him and shall sustaine the punishment of a rebell 8 If we would know what it is to peruert wee shall see it in Augustine De vera religione cap. 34. to put out of order as it were shuffling the cardes to place a deuce with a King to bring in that which should bee kept out Now what is order that the worst be subiect to the better Then those are peruerse which place the worst aboue the best which place them in great callings which are vnworthy to bee among the base people To them it is saide cease to doe peruersly None peruerts another but first hee peruerts himselfe and those that peruert themselues peruert their rules or their ends their rules as to prefer mans lawes before Gods lawes their ends as preferring temporall things as this case this gaine before eternall now and then at their leisure thinking of the chiefe end of all but preferring the other Euen as the crab going backward himselfe perswadeth al other fishes they swim wrong so these being peruerse themselues begin then to shuffle the cards then they
shall pronounce the truth of vs. Christ saith Reioyce when men speake euill of you for so did your fathers of the Prophets 13 Gutturall praises must not bee giuen to God It is an easie thing to affoord a good thing a good word to crie Euge macte virtute The Prophet saith the wicked are onely mouthed men they sprinkle it with a little court-holy-water it is pretie shippe but they will not goe in it they crie Lord Lord but yet they doe nothing When the women cried out to Christ Blessed are the pappes that gaue thee sucke No no saith he Blessed are they that heare these words and do them Let the worke speake and commend it selfe not he that when he heareth a good thing straight breaketh out into glorious praises his affection is so hot but hee that is so stricken with it that he is past praysing so musing of it that the sent of it appeareth in his life long after They count Paul a wise man but behinde the doore they laugh as Sarai did Socrates Praise me that I may see it for our praise is to giue a testimony that we like it but this is the best testimonie if we follow it for if thou didst thinke it to be true wisedome thou wouldest follow it 14 Vniuersities are the Lords Lebanon froÌ„ whence timber is to be felled for the building of his Church his quiuers as Esay saith wherein are hidden all his chosen shafts the sonnes of the Prophets and as I may say the bayes or workes from whence salt is to bee digged with whose verdure the sacrifice is to be seasoned 15 Schollers must make a good bending of their studies and bee vertuously brought vp first that they may profit the Church and attaine more easily to the knowledge of the Scriptures they may not want humane arts Secondly if they be vertuous and godly they shall haue more authoritie to preach when men haue nothing to lay against them sinfull men blush and get not nor haue not that authoritie that others haue CHAP. XLIIII Of knowledge and ignorance and how to seeke God and of Sathans sophistrie c. KNowledge and other giftes of God not sanctified keep vs from the sight of sinne and perswade vs that they will excuse vs from wrath to come vntill our sinnes be pulled out by the eares 2 Knowledge must goe before obedience obedience must followe after knowledge with all chreerefulnes 3 The Egyptians by all Gods wonders might haue knowne him but they considered not his works so they refused knowledge therefore the Lord by a great destruction would make them feele that he was God indeede which may teach vs to get knowledge while the meanes are offered for if we will not know him while he sheweth himselfe fauourable we shall certainly know him to our owne fearefull condemnation 4 All our disobedience commeth of this that we knowe not the Lord. And wheresoeuer the word of the Lord is hee will moue those that be his to beleeue though he did the same things from the wise of the world 5 There is none almost but at one time or other do seeke God though the common sort at the last cast in extreame danger when health and friendes faile them goe to him But Malachie saith GOD is a King and will haue his Senioritie in this order of seeking manie good men are deceiued for so they deale not falsly they thinke they may scratch woridly riches but the Lord will not haue vs take the siluer of worldly things before gold of godlines Neither must the seruant first waite some houres on himselfe and then on his master but contrarilie because as there is a seeking so in seeking there is an order And this is Gods prerogatiue to be sought first Matth. 23. he is a foole which thinkes the gold of the temple that is riches better then the Pietie of the temple which sanctifiethriches Salomons chaire must be our direction Abraham sought obedieÌ„ce before his own countrie Ioseph and Moses sought GOD rather then Pharaoh but wee seeke preposterously giuing youth to pleasure old age to God we make our eldest childreÌ„ Lawyers the second or yongest diuines whereas our fathers made the first-borne to seruein the Priesthood In our contracts wee first seeke wealth and then religion a cursed match well while wee thus seeke God we shall neuer finde him Wherefore let vs seeke God in his word and that not in a peece of the word but in all the word not making conscience of some sinne and yet â—etaining other sinne God will not be diuided nor quartered in qualities because hee is indiuisible in substance Manie vse a restrained obedience and the world hath euer a placard for some sinne Such a one was he that would haue a dispeÌ„sation for kneeling in the house of Râ—mmon with his maister Ananias would keepe some part to himselfe GOD will bee sought totally in respect of his Worde as also hee requireth an vniuersalitie in seeking of himselfe We must not seeke God and the world together wee must not haue two strings to our bowe hauing one eye on the word and another on the world We must not thinke if we haue God it is well if we haue him not it is no great harme purposing a pietie to out felues so long as wee be in the Church and promising to our selues immunitie being out of the Church 6 Samuel the first builder we reade of Colledges calleth his Colledge Naioth that is euen beautie it selfe where must be no deformitie for a small spot in beautie is a great blemish Againe Colledges are as Epitomes of the Common-wealth as Athens was of Greece and what a thing were it in an Epitome to finde superflâ—â—tie Vniuersities are the eyes of the Common-wealth and a mote in the eye is a great trouble Briefly Vniuersities be the Lebanon of the Lorde from whence timber must be fetched to build the Temple They be the Conduits to deriue water into the whole land They be the Rocks or Bayes where Salt is prepared to season They be the polished Saphires to garnish the house of the Lord. 7 It is a parte of the Diuels Sophistrie as in good things to seuer the meanes from the ende so in euill things to separate the ende from the meanes Dauid ioyneth both together Psalm 119. I am thine O Lord saue mee The Diuell perswadeth vs God will saue vs but makes vs neuer looke to that I am thine In euill hee beareth vs in hand we may vse the meanes and neuer come to the ende and so clip off halfe as when hee can suffer this Eccles. â—1 9 Reioyce O young man he would leaue out this But thou shalt come to iudgement But these hath God ioyned together and neither the subtilty of youth nor any wit of man nor all the Diuels in hell can separate them the pleasures of the flesh and the iudgements of God as to our first parents Eate yee shall not die
shall we auenge our selues vpon men But many men will be content to iudge and condemne this sinne in the Israelites and neuer looke into themselues to see the same but this sinne is as rife now as euer it was and this no doubt is a cause why many cannot profit by the examples of the old Testament because they imagine grossely of the sinnes of that people and thinke that there is no such grosse sinnes now whereas indeed if the case were duely considered the same sinne is grosser now than it was then for as much as the mercies of God are more plentifully vpon vs and with greater continuance than vpon them 13 The children of Israel did so much as in them lay to prouoke Moses diuers times to murmure against the Lord yet we may reade how he yeelded not neither was at any time ouercome except once Numb 20. Psal. 106 for which the Lord said he should not enter into the land of promise and Moses found the truth thereof for when he much desired the same the Lord would not be entreated but he must die in the Mount where all men must learne that they praise not the children of God too much though they be strong haue receiued great gifts for by Moses example they may here see that by such violence of temptation they may fall And againe all Gods children must take heede that they yeeld not to temptations when they are offered for though the occasion be of another yet the cause is in our selues and we shall be chastised for the same if we doe yeeld And againe we must take heede that we doe giue no occasion to the Magistrate or the Minister to murmure least the Lord punishing them we also be depriued of the benefit which we should receiue by them CHAP. LII Of Patience vnder the Crosse. THere is a difference betweene Gods children and others for Gods children haue the patience that others doe want though not at the first yet in continuance though with some infirmitie first because they are perswaded of forgiuenes of sinnes and secondly are sure of their vocation by good workes which are the fruites of sanctification thirdly the knowledge of Gods prouidence which disposeth all things for our good fourthly because they looke for another life and when they faile of any of these then they begin to quaile and the wicked because they vtterly want these therefore they are altogether confounded 2 Patience is not so much in â—â—e outward stilnes of the bodie and shewe of the faee as in the inward quietnes of the heart and meeknes of the spirit Therefore Dauid Psal. 4 biddeth vs examine our selues vpon our beds and be still and Esai 30 the Lorde saith your helpe shall be in silence and peace and therefore Dauid and Iob being in trouble saide they would lay their hands on their mouthes for when a man doth thus possesse his soule in patience he is most fit for the mercies of God and then shall hee receiue the greatest profit by them For as in bodilie diseases to be quiet is a great ease and helpe so it in other troubles whatsoeuer and therefore must we especially labour for it 3 Manie will say that GOD is mightie but they belâ—eue it not as appeareth in that they are ouer fearefull when they bee in daunger whereas Gods children haue some presert feeling thereof and afterward are more strengthened So that if wee cannot trust in God in the want of all helps we doe not belieue this power if wee depend not on him pray not vnto him striue not to obey him we belieue not this For this cause did the holy men write of the power of God which they haue felt that after they may be strengthened and so must we consider of Gods power that we in patience may looke for helpe from God in trouble and in prosperitie see his hand that blesseth the same vnto vs and so vse the same vnto his glorie and giue him all the praise 4 To a good action it is requisite that our intent be according to the word that then our action being good we vse right meanes if our meanes be good then must we haue faith if we haue faith then must we haue sound hearts if our hearts be sound we must deuoure through peace all hindrance and waiting for the good time of the Lord we must possesse our soules in patience 5 There are diuers plaine Israelites that will suffer a vaile to be put before their faces and they will vse them as the Pharisies did Iohn Baptist to obiect him against Christ Iohn and his Disciples fast and why doe others so but to haue a cloake for their wickednesse These are abused for want of wisedome and would mislike their practises in their heart if they could sound the depth of them Praestat esse caudam Leonis quam caput vulpis Better to be the taile of a Lion than the head of a Fox Well it is good to be iust and wise but yet not for our selues but yet such as will not keepe their wisedome to themselues but tell it out or write it come to wrack Because he will not follow the counsell of Amazias See not he hath the reward of the Prophets all the Prophets except foure perished The cause was they were more wise than was for the Princes aduantage In respect euen of God his permissioÌ„ it is iust that the iust should perish we may say is this his reward but we must know that when for corruption of time God his children caÌ„not liue without hazard of their hazard he taketh theÌ„ away neither in so doing doth he breake his promise that giues them for a long life eternall life for a bag of siluer a bag of gold for in so doing he promiseth the lesse and performeth the more We would indeed be the Lords seruants if we saw his seruice would alwaies preuaile but because sometimes we see their seates without honour that serue God we will be none of his seruants or we learne by reason to iudge no action by the person yet we say if he preuailed not he tooke no good course or if we cannot but say he is wise we say he is too wise The Prophet Prou. 30. saith he will write his vision to Ithiel and if Veal be with him to him too or else not the meaning is Ithiel is God with vs he would write it to please God Veal is to preuaile if that be with the other he will haue both else keepe to the other and let Veal alone When a man goeth to the market cum obâ—lo if he like lettesse he may take them giue his ebolum if he like his halfepeny better he may keepe it but if one would haue both ebolum lactucas so if we haue vpright dealing and will esteeme the fauour of men in authoritie better we may change it for that but if we esteeme our vpright dealing better
might bee better spent on themselues For saith hee the time will come when mothers shall thinke them most happy that are no mothers and in this case Teares shall bee the onely vent to ease your hearts keepe them therefore against those dayes So that griefe in some sort is sweete and allowable in the sight of God Now that wee may discerne the better betweene sorrowes let vs note there is a griefe of passion and a griefe of compassion the first we sustaine in our selues either vpon some euill present or vpon some good thing absent the other workes in vs vpon the estate of others when we shall see the Sword of the prophane sheathed in the bowels of our owne brethren who can make a doubt that a good man might say with the Apostle Rom. 9. I speake the truth my conscience bearing me witnes in the holy Ghost that I haue great heauines and continuall sorrow And if for others shall we not much more be grieued for things in our owne persons Yes for be it that a man were free from the griefe of indignation wherewith Dauid so laboured be it that a man were free from the griefe of emulation wherewith he also was tried be it that a man were free from the griefe of contrition wherewith euen Dauid was exercised be it I say that a man were free from all these yet from the griefe of a longing expectation in their prayers how free or vnfree rather Gods children are their sighes and sobs doe shew We crie for aide we seeke for helpe and yet it is deferred this is a great griefe and this is an holy griefe But marke how in our best affections Sathan takes occasion by these things most good to draw vs to things most euill 11 In suffering griefe we shall be prouoked to mistrust God and therefore not in vaine was it spoken by our Sauiour Christ to arme them against the griefe of his departure Pray that ye fall not into temptation Surely whatsoeuer our estate be here Sathan will not leaue vs without some sollicitation to sinnes Art thou in prosperitie say not in thy heart ther 's is no God The Phenix of the world by wealth became a wanton Is the world in an vproare the Diuell if he can will keepe thee without all feare And of this an ancient Father complaineth saying It is a dolefull thing to see how honorable men of gray haires were wholy in time of publike calamities giuen ouer to securitie and that when destruction was imminent when as much as all their liues were worth did hang on one single thred Nay he goeth further Mens iniquities grew vp with the punishment of iniquitie as if their sin should feed still the punishment of sinne so many of them did dye dallying because they dallied with destruction But if wee cannot come to this stupidirie not to be moued at all our case must be thought the happier yet are wee not freed from as great a temptation as the former for euen this leadeth vs along to another triall and that is a temptation to distrust if our sighes and grones haue not successe in things praied for 12 There is no kinde of griefe voide of some speciall prouocation to euill The griefe which is least dangerous is the griefe of compassion for we cannot be too much touched with the miseries of our brethren and yet this griefe makes vs spare oftentimes where we should strike but the griefe of our own sufferings is far more full of griefe How many the griefe of indignation hath cast away the histories shew by whole millions The griefe of emulation marke how it grieues the godly Dauid sawe the wicked hauing their children dancing before their faces and this chastised him euery morning and see the downefall whereunto it brought him to say I haue in vaine washed my hands in innocencie Griefe of contrition is counted a godly griefe euen by Pauls own testimony but into what extremities this godly griefe doth bring many the number of afflicted consciences can shew and speake to the world Nay the holiest griefe the griefe of deuotion and longing for heauenly things is not free from temptation as wee may see in Habacucke who seeing the delay of his prayers concludeth Thou wilt not heare This suggestion though it be once and againe expelled yet the minde will grudge againe though we haue once controlled and giuen a checke to such a sinne yet must wee not thinke to bee quiet but still Sathan is at the elbow with the same argument With our conquest of our corruption wee must not hold our selues contented and though wee giue one repulse wee may receiue a double foile for it But in this case a godly conscience dealing in a godly cause with his God may thinke if I were an Idolater the Lord might say Goe to thy Gods in whom thou hâ—â—st trusted see if they will helpe thee for thou hast refused mee and cast mee behinde thy backe If I were a murtherer the Lord might say thy hands are full of blood and thy Sacrifice is an abhomination vnto me If I were a blasphemer the Lord might say what hast thou to doe to call vpon mee and to take my name in thy mouth thou hast polluted my name how should I take pleasure in thy prayers But when we see wee simply protesting as did Ezekiah Remember Lord how I haue walked before thee in truth and with a perfect heart and hâ—ue done that which is good in thy sight and yet cannot bee heard what a prouocation to temptation is this For we would thinke if God will heare any hee would heare the godly if euer he will heare that hee would heare after long praying if any thing when wee complaine of violence and miserie But to crie and a good man to crie and to crie long and to crie in extremitie and yet no hearing this is grieuous From this griefe growes another temptation If I haue prayed so long and cannot be heard what booteth it me to pray I will spare the labour rather than labour without hope and helpe 13 To be left when wee please our selues and take our pleasure in sinne were a thing more easie but when wee shall begge on our bare knees when the sorrow of sinne shall make our cheekes full of teares when wee shall wrinkle our faces with weeping and our throats shall grow hoarse with crying and then be as forelorne and forsaken is not this a sore assault what then in such a temptation may we doe We must ouercome griefe with patience and care out and burne out with this temptation by faith and purge distrust in Gods promises by perseuerance in prayer Griefe naturally is heauie and lies as lead at the heart and consequently presseth vs downeward so that if faith and prayer can keepe the heart the hands the voice the eies vpward it is apparant that patience surmounteth griefe
out hee keepes such roring foaming and trembling as is wonderfull Paradise one would thinke might haue delighted him being so beautifull yet hee esteemed it but as a wildernesse in respect of Adam 2 The Diuell hath a palace of pleasure and a court of libertie for those that he his but if wee will bee the Lords wee must be hedged in and stinted wee must not goe awrie The Diuell will let you doe speake and thinke what you will the more libertie ye vse the better he liketh your seruice but God hath a stâ—â—ct house he will haue the heart the minde the soule the bodie and the whole heart this is hard seruice well it is easie to enter seruice with the diuell if one say I will serue you freely if another say I will bee a retainer to you but I will weare Gods liuerie all shall be receiued none refused If you be well the Diuell is well if you be quiet he is quiet but this is a miserable seruice 3 The Diuell is very painefull in his assaults Hee workes with Christ and doubles his temptations on him and pursueth him all his life long When he gate Dauid once to con sent to adulterie then he trebles his blowes hee causeth him to make Vriah drunken he vseth deceit he causeth him to murther Vriah yea he murthered many with him he wil not be contented with the borders but he will assay to take the principall citie Take Peter for an example first he comes long behind secoÌ„dly he was haled in by the shoulders theÌ„ he began to palter after he denied Christ not long after he sweareth and last of all he curseth 4 It is a part of the Diuell his sophistrie as in good things to seuer the means from the end so in euill things to separate the end from the meanes Dauid ioyneth both together Psalm 119. I am thine oh Lord saue me The Diuell perswades vs that God will saue vs but makes vs neuer looke to that I am thine In euill hee beareth vs in hand wee may vse the meanes and neuer come to the end and so clips off halfe as when he can suffer this Eccles. 11. 9. Reioyce O young man he would leaue out this but thou shalt come to iudgement But these hath God ioyned together and neither the subtiltie of youth nor any witte of man nor all the diuels in hell can separate them the pleasures of the flesh and the iudgements of GOD. As to our first parents Eaâ—e yee shall not die To whom some Salomon might haue saide if it seeme pleasant to you Eate it but death shall come So in these two that Ezekiel hath ioyned the ease of the Pastour and the blood required at his hands He might haue saide goe too build you Tabernacles where you may take most profit and giue eare to nothing yet God shall bring you to iudgement God with a chaine of Adamant hath knit the pleasure of the world with iudgement he that hath one must haue both 5 It is often the pollicie of Sathan to make vs trauaile in some good things to come when more fitly we might be occupied in good things present 6 Wee must be proude against Sathan in CHRIST and humble to all men in Christ. 7 Sathan will tempt vs though hee cannot ouercome vs. 8 As GOD and his Angels are about vs so is the Diuell and his Angels and as the good Angels haue not bene seene but extraordinarily so are the euill Angels and he that depriueth himselfe of this meditation weakeneth his Faith For it is to our comfort that though we be in daunger and no man by vs yet GOD and his Angels are with vs to keepe vâ— And this meditation ought also to humble vs that though in euill doing no man can see and hurt vs yet the Diuell and euill spirits still houer ouer vs. Againe we must know that as the Angels haue appeared to good men for speciall defence so the soule spirites may appeare to some men for speciall sinnes which euill spirites are not the soules of anâ—e departed as in the blind papacie it was imagined but the euill spirites in the Ayre as the Apostle speaketh Ephes. 6. 12. which are there truly called the Princes of the darkenes of this world because they doe as Lords command and sway in the blinde soules of men Ephes. 2. 1. 2. Iohn 1. 4. 5. 9 Experience teacheth that manie meddle with the matters of the Church which are senselesse and barraine in the doctrine of Newe-birth But alas what if a man knewe all things and knew not himselfe to bee a new man in CHRIST all is nothing Wee must stirre vp our owne sluggishnes by the forwardnes we see in others so shall we rightly profit by Gods graces in them 10 If wee play with our owne affections sinne in the ende from sport will spurre vs to confusion for though we be giuen to flatter and presume of our selues that being twist or thrise spared we dare sinne againe yet we must know that the Lorde will recompence his long carrying with wrath in the ende 11 As a man being out lawed may take his pleasure for a while but whatsoeuer and wheresoeuer he may be taken he must yeelde to the punishment which by verdict he is appointed so the wicked on whom sentence of damnation is alreadie passed may for a while shake off their paine with vaine pleasure but afterward they shall bee arrested and carried violently to the place of woefull execution But for the godly vnto whose conscience the assurance of their inheritance of heauen by the euidence of the Gospell and â—eale of the Spirit is ratified all the diuels in hell shall not preuaile against them but in death they shall bee warned to make their open appearance in the day of the resurrection yet as honest and before the Iudge and not as fellonious offenders 12 It is a fearefull thing to be ouer quiet with our selues when we haue sinned for the way to draw sinne with Cart-ropes is not to bee grieued with sinne and the casting or shaking of temporall griefe is the way to eternall griefe When wee haue sometime quaked at sinne which wee haue seene in others and afterward although wee like it not yet if wee dislike it not with as great indignation as we were wont to doe but by little and little wee can well away with it It is greatly to be feared that by degrees wee shall fall into the same sinne or sinnes our selues 13 Many that are not meere euill men by securitie haue fallen into the hands of Gods iudgement 14 It is the righteous iudgement of God that there often is most deadly enmitie where hath bene worldly and carnall amitie If there bee any hatred risen betweene our selues and such men who haue bene our friends let vs examine our selues if wee â—ought first to please God aboue all and then to please them by good
perfit Prou. 30. 6. Deut. 4. 2. it is plaine Ioh. 7. 17. Whereunto we must giue our diligence bewaring that the rule of our obedience be not our owne good intent wil or deuotion nor the rebellious affections of our corrupt nature nor that wisedome inuentions doctrines of the carnal man nor the examples customes fashions manners of the world but onely the pure and perfit word of God which is compared to a sword for the cleauing and deuiding of the hard heart If a sword will not serue it is compared to fire for melting and dissoluing of such as wil not giue place to the edge but if we be so stonie as fire will not do vs good it is an hammer to batter bruise and â—ush vs in peeces CHAP. LXXIIII Of good Workes and our obedience to his word IT is written Exod. 10 5. 6. Moses and Aaron did as the Lord commanded them and so did they And the Apostle Paul saith that of our selues we can doe nothing Yet through the Lord Iesus we are able to doe all things Vpon such like places the Papists gather that the commandements may be kept I answere that those words concerning Moses and Aaron are to be referred to that particular action of bringing the people out of Aegypt for both before and after we see many infirmities in them yea with what temporall punishments are they punished that they cannot enter into the promised land That also that was saide of Noah is to be referred to the making of the Arke Gen. 6. 22. So when Dauid prayeth to be heard according to his righteousnes it is in respect of that cause which he had in haÌ„d for the which his enemies did persecute him Againe the children of God from time to time haue fallen into great sinnes as Noah Abraham Lot and Dauid whose examples we ought to lay vp in our hearts to keepe vs from despaire when we feele infirmities in vs. 2 Nothing is so auaileable to obedience as the due consideration of Gods ordinance 3 The obedience of God is as a chaine to tie vp all the creatures of God from our hurt and as a thing to muzzle their mouthes that they cannot bite vs. Againe disobedience breaketh the chaine and openeth the mouthes of all things to our destruction 4 In good works we must not onely be wrought vpon as patients but worke as agents There be three speciall signes of good workes first a good worke must haue it foundation in the word for a good worke is grounded on a good word and euery plant that is not planted in God his Eden shall be plucked vp In vaine we worship the Lord with our owne traditions whatsoeuer thou doest doe it because God commaundeth thee Now because wicked men may doe good things as sacrifice heare the word pray build houses vse hospitalitie c. we must next see whether these be apples of the tree of faith or no which only purifieth the heart Act. 15. and euen makes the actions pure Kain kneeleth at the altar Habel kneeleth at the altar both sacrifice both obey the commandements in both the same worke according to the same word but the one offers in faith the other not Chore offered his sacrifice Aaron offers his sacrifice the same worke but not the same faith Esau leesing the blessing wept Peter leesing Christ wept here are teares alike but not in truth alike Iudas said peccaui Dauid said peccaui here is repentance the worke like the faith vnlike Yea againe as we must looke to haue a writ from the Lord and with a good writ haue a good heart so we must beware we looke not at these things with a squint eye The Pharisie prayeth in the market places he would haue a good worke in hand but his heart was not right it was mixed with a little leauen of vaine-glorie Heere then falles all the great workes of Papists who will plucke part of their saluation from God and make the Lord to become debtor to them wheras euen the very works of Christ without the promise could neuer haue merited saluation We must say rather my well doing O Lord extendeth not vnto thee all that I doe is nothing I am still an vnprofitable seruant Now all men must doe good workes for the law being written for all shall be exacted of all Vnder the steward we are all contained we must all appeare we must giue an account euery tree that bringeth not forth fruit as well the vaste oke of Bashan as the low shrub shall be all cast into the fire It still runnes in an vniuersalitie yea the very reprobate must doe well and though he cannot attaine heauen yet his condemnation is not so deepe his worme is not so sore his stripes are not so many But is none more bound to doe well than others Yes the faithfull If a brother offend admonish him Though the ignorant shall haue stripes yet they that know the trueth shall haue moe stripes If I had not come saith Christ yee should not haue had such sinnes but now haue ye not wherewithall to couer them yea of the children of God one is more bound to good workes than another Vpon euery soule commeth tribulation vpon the Iew c. Who for that they had the Prophets the tabernacle the couenant and we for hauing good Ministers and Magistrates are especially bound to good works If we would know on whom we should shew these works I answere vniuersally on all euen as our heauenly Father doth on all yet this hath also a bound and restraint Gal. 6. 10. Let vs doe good vnto all men but especially to those that are of the household of faith Among them also they are especially to be helped which most stand in need of our helpe as we may see in the man in the Gospell that lay wounded Lastly to shew why we must prouoke and be prouoked to good workes to passe Iewes and Gentiles we will come to Protestants who are most bound to good workes We are slandered to denie good workes because we would supplant and depose them out of the chaire of Christ and denie them to haue the prerogatiue of saluation But we defend good workes First we affirme good workes out of Ephes. 5. 1. Be ye followers of God as deare children because as God hath called vs to be his children so herein we ought to resemble his image by doing good both to iust vniust Secondly where it is said Tit. 2. 12. that Christ gaue himselfe for vs to this end that he might redeeme vs from all iniquitie and purge vs to be a peculiar people to himselfe zealous of good workes we also say that we are debtors to doe good And surely this commends all the paines of Christ if we be zealous of good workes so not to be giuen to good works doth in some sort crucifie him again But it is enough that we haue once grieued him on
thereof come within the compasse of these creatures And so long as such sinnes be vsed so long must we cease giuing pretious things vntill place againe be giueÌ„ for the footing of the Lord. The reasons are for that in that estate they will either tread vnder foote that is contemne such good things or they will turne againe and wound a man that is persecute or else deale ill with hand or tongue issuing from such persecutions To such we must not cast pearles for to them we shall doe no good but to our selues we shall doe harme CHAP. V. Of Vnmercifulnes THe Sier of such vnmercifulnesse is the diuell which if it bee so good Lord how many legions of diuels bee in some then Por quae quis peccat per eadem punitur If we offend by vnmercifulnesse God will punish vs by vnmercifulnesse Our curtesie is like Iudas his curtesie to kisse say Hold him It is Ioabs curtesie to say Art thou in health my brother and to stab in with a knife it is the Diuels curtesie to Esau to seeme to bewaile Gods hard dealing with them the easier to intrap her it is the curtesie of the Pharisies to Christ to say Maister we know thou art no man pleaser and to get an enditement of treason against him The lesse indeede of this curtesie the better Well many times the beautifullest things haue not the necessariest vse nor the richest men doe the most good and in common vse the gold doth nothing so much seruice as iron Wee see that in the armie many beare a better and a bigger shew but when ought is to be done all lieth on the poore Pioner and there is none of vs but well hee woteth that in the most gorgeous house that is though all the other parts be more sightly to see to yet the principall part of all the foundation is nothing but a few oystershels and potsherds and rubbish and such like baggage And wheÌ„ as the best of vs al is no better but esca vermiuÌ„ wormes meate for nothing but the very dunghil though he bee couered with purple cloth yet notwithstanding the worst of vs all is proud enough and thinketh as well of himselfe as the best deserueth yet as riseth our good so rifeth our blood qui velit ingenio cedere rarus erit hee that will thinke of himselfe lesse than of another hee is an odde fellow shew me him giue me such a fellow CHAP. VI. Of Workes TO except or to prophecie against the promises of God is not good because it is sufficient for vs to doe the thing warranted by God his mouth If in offering our seruice to Christ wee lose twentie and winne one it is gaine enough and it is better to doe a thing in vaine than not at all Moses went to Pharaoh though he knew before he should not profit him If wee doe well the good thing persheth in another and not in vs but if we doe not the good we may then the good thing perisheth in vs. Againe wee shall not receiue a reward according to our successe but according to our labour The Lord doth esteeme a barren dutie and no man doth as it were cast away and spend in vaine so much as he doth How many sermons spendeth hee in vaine how many threatnings in vaine how many promises in vaine how many things commaundeth and forbiddeth he in vaine men nothing esteeming them yet he ceaseth not Therefore herein we must not fare better than the Lord and yet as good children of so good a father wee must still labour to do good though we reape small fruite 2 May we follow a rabble to do good this is a question I answere wee must not follow a multitude to doe good for by following them to do good we learne to follow them to doe euill This is my meaning wee may not doe it because many doe it but because it is good for if the other be his reasons surely he will â—ollow in euill also by the same motiue It was well saide of a learned father taken out of a Philosopher a goodly speech To doe good or to doe well fewe shall suffice yea one yea none I haue laide the best medicine I can to this sore yet it will itch still it hath many allures and will continue still for it is one of those sweete euils Iob. 10. It may be effectuall to some yet if none followe it I haue done my dutie Cantaui canticum dilecto meo I haue sung a song to my beloued and so an end Election is a great spurre to good workes It is not as men say if I am elected I cannot perish I may liue as I list but if thou art elected thou art also elected to the meanes to faith and the fruites of it else thou art not elected CHAP. VII Against Policie THE godly haue euer beene wiser than the politicke of the world Ioseph was wiser than the Aegyptians yea than his brethren and yet they were wiser than the rest Daniel Moses Paul wiser than their enemies The Gallathians mingled the Lawe the Corinthians preached gloriously yet Paul was wiser than they all The politicke were ouerthrowne at building of the Tower Pharaoh in Egypt his policie was first in killing the males 2. by his setting of Coniurers against Moses so men beleeued and some men do write that Moses was but a Coniurer 3. in letting them goe and following them now saith he they are intangled in the rocks but what was his ende he sunke downe like a piece of lead in the red sea Balack sent for Baalam to curse the Israelites his most diuellish policie that could be was this his counsell Thou canst not saith hee bring them to open idolatrie send for them bid them to banquets of meates offered to Idols make them drunke so doing they fell first to adulterie secondly to idolatrie but this wretch Balaam perished with so many thousands of them Saul to hold in the people 1. would sacrifice before Samuel came 2. gaue Michol to Dauid for so many foreskins of the Philistines not that he loued him but that the Philistines hands might be vpon him and not his owne 3. when that way preuailed not he by force would destroy him 4. he goeth to the Diuell for this is the end of all policie when it cannot preuaile that they aske counsell of the Diuell The Diuell after he had deluded him long now tels him the truth and after he kils himselfe Looke the policie of Abimelech and Achitophell who being crossed in his counsel went and hanged himselfe This may terrifie all Machiauellists and craftie politicians and 2. encourage all to rest on Gods word which maketh vs wiser than all foes and wicked of the world CHAP. 8. Three speciall notes of a man truly righteous and religious THere be three things whereby we may know whether we be in the right way or no and they be precious and deare in the sight
value it he saith that it is better than gold yea than much gold than much finde gold than all pretious stones Yea and that he might leaue nothing out he saith it is better than all things else Yea the Kings of the earth doe and ought to fetch the law at the hands of the Leuites although they now being corrupted seeke counsellers like vnto Achitophel Thus we see how the Lord esteemed his Church whom he maketh thus his treasurer We know that Kings make great account of those men whom they make their Lord Chancellers The second note of the dignitie of the Church is in that the Lord hath committed his broad Seales vnto them What hath the Lord seales Yea and therefore the Lord said to Ieconiah though he were the signet of his hand yet he would put him off And what seales be these Surely it is the Sacrament of Baptisme and of the Supper and these are the seales which the Lord hath giuen to his Church The third note of this dignitie of the Church is that the execution of iudgemēt is giuen vnto them and this maketh men esteemed when they are put in such high places Well then the Lord hath committed into the hands of the Ministers the execution of life of death and therefore they are said to iudge the world and if they be Iudges of the world they will not reuerse their sentence and therefore they shall surely be condemned whom the Church bindeth And though that they may not boast of their power to destroy but to edificate for al venemous beasts can they destroy c. and so can the halter yet they haue great glorie thereby for the censure of the Church as one saith was and is the day of iudgement before the great day of iudgement come So that by this we see to what dignitie the Lord hath in all points aduanced his Church 6 It is said that the Diuels dispossessed thought not so highly of themselues but they could be content and desired to be cast into a heard of swine so that this is the estate of this vile fiend that so he may be in some neither dogge nor hogge is misliked of him he refuseth not the very she but he will haue it It is farre otherwise with our Sauiour Christ he will not communicate nor haue communicated his holinesse and his sacrifice to such soules as haue not clensed themselues from the corruptiō of nature as swine or from corruption of custome as dogges hee himselfe denies his pretious things to such vile creatures Matth 7. 5. Therefore if Christ denie these things who dares graunt them For as in the beginning of his workes he separated the light from darknes and in the end shall separate the sheepe from the goates so will hee haue vs to make a separation betweene his Saints and swine and therefore he hath not onely charged his Ministers who are in office next to him to take order for the separation of the pretious from the vile but also euery particular man according to the measure of his calling But in our common course we offend as not giuing where wee should giue so by giuing where wee should not giue as by not casting where wee should cast so by not casting to them wee should cast Indeede in particular to iudge of a man to be a swine or a dogge as Paul did Hymeneus Philetus and the Copper-smith we cannot If we see euident signes of a scorner of a foole that is of one vtterly destitute of the grace of God of a reuiler of the word of one couered with the leprosie of sinne and pleasing himselfe in the wallow of his filth when hee is thus that is while he is such a one that whatsoeuer is bestowed on him is lost we must stay the casting of pearles or giuing of pretious things to such vntill the Lord by the touch of his finger hath turned him vntill I say the Lord hath taken order for a way to bee made for the applying of that which wisely is to be administred But if we neglect to giue pretious things when and where we should giue them and then after giue when where wee should not by rebuking a man in his rage wee should rather driue into a further blaspheming than take away his former sinne CHAP. XI Of Meanes ALthough God haue appointed ordinarie causes yet hee hath reserued in his owne soueraigntie and iurisdiction the staffe of them and the vertue infusion and heate of them For as the Physition prescribing a medicine made with wine it is not the bare wine that nourisheth but it is the thing steeped in the wine that worketh so although wee haue things ministred vnto vs by the best meanes vnlesse the Lord put to his staffe all is but in vaine For as wee may see some continually fedde with cordiall and nutritiue meates notwithstanding labour of a consumption so we shall see others fedde with water-gruell and yet to be very well nourished On this manner GOD can worke with meanes and this he can worke without the meanes because the Lord would shewe that he reserueth a power beyond meanes although hee established all things in a naturall course yet he brought foorth euery thing without meanes so the light was created the first day the Sunne the foorth day Men seeing their corne not to grow crie for raine but her bes and fruits grew before raine True it is that we looke for things ordinarily now by meanes but they began without meanes as God making man at first without seede now will increase them with seede his blessing being with his ordinance and not else But behold a further thing God worketh not onely by meanes and without meanes but contrarie to meanes also Christ when hee would restore sight to the blinde man doth it with that meanes which wee thinke would put out a mans eyes and blinde the sight of him that can see whereby he sheweth that euen contrary things obey him Eliah 2. King 4. to make salt waters sweete putteth salt in them such is the power of our God which bringeth light out of darknes which is the destruction of light The meanes to reape profit by the word of God are 1. reading 2. hearing 3. praying 4. conference 5. meditation 6. practising By meditation we disgest things meditation maketh vs haue vse of that we reade or heare Knowledge is gotten first by hearing else one may go mumbling a long time vnlesse he haue one to direct him and it is a prouerbe among men that the doctrine of the Maister is the learning of the scholler Secondly because it is not good to hang our knowledge on other mēs sleeues therfore we must reade Thirdly many reade bookes but they are but book-learned as we say such a man is book-learned these haue nothing else of their owne therefore is meditation necessarie it maketh learning our owne Fourthly we may be deceiued we may thinke we haue knowledge when we haue
euill is present with you and that when you do the euill you would not then do you not it but sinne in you when it leadeth you captiue Rom. 7. much more then whē Sathan worketh withall buffeting you assure your selfe that God hath pitie on you that the vertue of his power shal be perfect in your weaknes 2. Cor. 12. 9. If you belieue according to your faith it shall be done vnto you But you will say you cannot belieue that this vile and crooked hardnes of your heart can bee remitted and renewed and euen this was the second point which in the former part of my letter I gaue you to vnderstand was the cause of your excessiue distresse I beseech you and I charge you in the name of our Lord Iesus Christ that you will not willingly lie nor offer iniurie to God his spirit nor to your selfe who haue receiued it tell me what is the reason why you think you haue no faith Verily because you haue no feeling nor no other fruites thereof as you thinke Well first then agree with me herein as you must if you will not disagree with the truth that feeling is but an effect and a fruite of faith And therefore there may be faith without feeling as well as the cause may be without the effect and the tree without any appearance of fruite yea of sappe for a season And as a man sore wounded or diseased may for a season be depriued almost of all operations of the naturall life to the outward shew and his owne iudgement and feeling so may a spirituall man be so sore wounded by Sathan and diseased by present sight and feeling of his sinfull corruptions specially in temptation that he may thinke yea and may appeare to others that the life of the spirit is not in him Thus Peters faith did not wholy faile as you haue heard or else the prayer of our Sauiour preuailed not Thus when Dauid Psal. 51. 12. declared that his heart was vncleane and his spirit crooked or vnstable and vers 14. that he had lost the ioy of his saluation and the spirit of libertie or adoption yet vers 13. he prayeth that God would not take his holy spirit from him therefore hee was not depriued of the spirit of sanctification Here seemeth repugnance but there is none He was depriued for a season of the graces of the fanctifying spirit but none of the holy Ghost wherewith he was sanctified Which graces as God restored vnto him so I am perswaded he will vnto you yea I doubt whether you are depriued of them but onely that partly melancholy and partly Satan worketh therewith make you doe iniurie to your selfe and to the graces of the spirit in you which I beseech you take heede of But the messenger cannot stay and therefore I cannot write as I would either of this or of the remedies you should vse which hereafter I will as God shall inable me And I pray you let me vnderstand as I requested in the beginning of your estate iu particular somewhat more and that by this bearer if you can because hee is of your acquaintance and will bring it vnto me faithfully Onely I adde now vnto that I haue written of hardnes of heart at large that you must diligently obserue the word Create which Dauid vseth Psal. 51. declaring how hee had no feeling of his heart To this ioyne that which the Prophet Esay speaketh in the person of God chap. 57. 23. I create the fruite of the lips to be peace peace as well to him that is fare off as to him that is neere Therefore in faith you may as well pray with hope to obtaine as did Dauid Therefore say with him often and with God his people Esay 64 12. O Lord thou art our father we indeede are clay but thou art our maker and we are the worke of thy hand c. Know you that God can cause Wolues Lions Leopards c. dwell louingly with Lambes Calues Kine Esay 11. 6. c and that which is vnpossible vnto men is possible vnto God euen to cause a cable rope to goe through a needles eye that is to change the hard heart of the vnbeleeuing couetous wretched man much more yours Yea knowe you that all things are possible to him that beleeueth crie then I beleeue O Lord helpe my vnbeleefe And I dare promise you in the name of our Lord Iesus Christ that you shal haue your harts desire in goodnes Thus abruptly I must make an end I commend you vnto God and the word of his grace which is able to build you vp and giue you the right of inheritance among them which are sanctified And the very God of peace sanctifie you throughout that your whole spirit and soule and body may be kept blamelesse vntill the comming of our Lord Iesus Christ faithfull is he which hath called you which will doe it Amen I pray you pray for me and I trust as I haue so I shall pray for you and much more Yours in Iesus Christ to vse in any neede A LETTER CONSOLATORIE TO Mistris Mary Whitehead THe Lord Iesus Christ by whose blood you are iustified stay and strengthen you now and for euer Amen Seeing we be so miserable blessed bee God that wee bee also mortall seeing wee be subiect to sinne praised bee God that wee are also subiect to corruption It would now grieue vs to bee mortall because wee sinne and by sinne purchase miserie it is sufficient that we shall then neuer die when we shall neuer sinne and then wee shall no more taste of corruption when wee shall no more so much as feare condemnation In regard whereof good Mistris looke not so much to your griefe for the death of your sonne which you see to be the cōmon lot of al and the happie lot of the godly as vpon his freedome from misery his libertie from sinne and his holy change to eternall felicitie And albeit he was young in yeares yet was hee come to sufficient yeares to goe to God that hee that hitherto did grow in Christ should now bee gathered and reaped vp to the kingdome of Christ so that we cannot thinke him to die in his flowers whose perfection groweth to so blessed a maturitie before the Lord. If then you reioyced in him as he was the interest of the Lord you are not much to sorrow that the Lord hath his right Which if your loue to him was right you know did euer appertaine vnto him Hee must not of you his earthly parents be deemed to be lost which of his heauenly father is so surely preserued And without all question his very growing in godlines vnder so manifold afflictions in this life could not haue been so profitable to him and comfortable vnto you as the losse of a few and faint pleasures recompenced with so infinite and vnspeakable ioyes in the life to come are I hope and must be vnto you Be not then so grieued for that
depriued of the spirit of sanctification Here seemeth to be repugnance but there is not any hee was depriued indeede for a time of the graces of the sanctifying spirit but not of the holy Ghost wherwith he was sanctified which graces as God restored vnto him so I am perswaded he will doe vnto you Yea and I doubt whether you are depriued of them but onely that partly Melancholie partly Satan working therewith make you doe iniurie to your selfe and to the graces of the spirt in you which I beseech you to take heede of But the messenger cannot stay and therefore I cannot write as I would either of this or of the remedie which you should vse which hereafter I will as God shall enable me and I pray you let me vnderstand as I requested in the beginning of your estate in particular somewhat more and that by this bearer if you can because he is of your acquaintance and will bring it to me faithfully Onely I adde now vnto that I haue written of hardnesse of heart at large that you must diligently obserue the word Create which Dauid vseth declaring that he had no feeling of hart To this ioyne that which the Prophet Esay speaketh in the person of God I create the fruite of the lips to be peace peace as well to him that is farre off as to him that is neere Therefore in faith you may as well pray with hope to obtaine as did Dauid therefore say with him often and with Gods people O Lord thou art our Father we indeede are clay but thou art our maker and wee are the worke of thy hands c. Know also God can cause Wolues Lyons Leopards c. to dwell louingly with Lambes Calues and Kids c. and that which is vnpossible to men is possible with God euen to cause a cable rope to goe through a needles eye that is to change the hard heart of the vnbeleeuing couetous wretched man much more yours yea know you that all things are possible to him which beleeueth Crie then I beleeue O Lord helpe mine vnbeleefe and I dare promise you in the name of our Lord Iesus Christ that you shal haue your hearts desire in goodnes Thus abruptly I must ende I commend you to God and the word of his grace which is able to build you vp and giue you the right of inheritance among them that are sanctified And the very God of peace sanctifie you throughout that your whole spirit and soule and body may bee kept blamelesse vntill the comming of our Lord Iesus Christ. Faithfull is he which hath called you which will doe it Amen I pray you pray for me and I trust as I haue so shall I pray for you and much more Yours in Christ Iesus to vse in any neede R. GREENHAM ANOTHER COMFORTABLE LETTER BY MASTER R. G. TO MASTER M. BRother beloued in our LORD IESVS CHRIST seeing you haue had heretofore not onely Knowledge but also experience of Gods gracious and mercifull goodnesse in Iesus Christ of your owne vnbeliefe and of Sathans subtlenesse I could maruell why you should giue such place and not keepe your ground no surer if I were not much acquainted with such occurrences I knowe not therefore whether with wordes of rebuke or of comfort I should seeke to relieue you Because I cannot come vnto you my counsell and desire is that you would come vp to London the next Terme at the farthest that so I might aske of God to frame my speech to your good In the meane season I beseech you to call vnto minde that which you cannot bee ignorant of that in the Lawe Sacrifices were offered for Gods people not onely at their first entrance into couenant with the Lord but also afterwards many times and that not onely for sinnes committed by ignorance but also by error that is Forgetfulnes Frailenes Retchlesnes Carelesnes c. If you haue not Tremelius his Translation by you you must take heed of the English that hath ignorance for they failed that so translated it It is manifest that the sinne of error is there opposed against the sinne committed with an high hand that is a blasphemie with contempt of God and making his Law of no effect but to be in vaine Which sinne I am sure you are most farre off from I would you were as farre off from vnbeliefe and distrust That Gods children may fall after their calling into diuers foule faults may appeare by many proofes First in the Law when the Lord speaketh in his Maiestie and proclaimeth his glorie yet in how manie wordes commendeth he his mercy and for how many seuerall sorts of sinnes Doth not Esay the holy Prophet call the people of his dayes the people of Gomorrah and their Princes the Princes of Sodome Doth not hee accuse them as grieuous transgressours both of the first and second Table and yet doth afterwards promise them that though their sinnes were as crimson they shall be as white as snow though they were red like skarlet they should be as wooll Doth he not charge them that they were sunke deepe in rebellon and yet exhorteth them to returne vnto the Lord Yea doth he not charge them not onely with rebellion but also with vexing the holy Spirit of God And yet reade what is written Pray as there you may learne of Esay chap. 63. vers 7. 15. 16. What doth not the holy Prophet Ieremie shew that Ephraim was as an vntamed calfe c. yet so soone as he mourned and was ashamed of himselfe doth not the Lord shew that his bowels of mercy were troubled for his estate Doth nor the Lord offer mercy vnto the prophane and forgetfull transgressours of his holie couenant Is not this part of the couenant made with all the sonnes of Dauid in Christ Iesus that if they not only omitting many good things but also committing rebellions iniquities that though he may visite them yet it shall be with the rod of his children and that his mercy he will not take from them nor breake off his couenant made with them in Iesus Christ Therefore remember that the holy promises threatnings precepts examples are written that we should not sinne but If any man sinne wee haue an Aduocate with the Father Iesus Christ the iust and hee is â—he reconciliation of our sinnes and not for our sinnes onely but for the sinnes of the whole world Doth not the blessed Apostle Paul charge the Corinthians whom hee affirmeth to be rich in Christ and destitute of no spirituall gift to bee more carnall than spiriuall yea babes in Christ yea to be fallen into idolatrie committing of euill things fornication tempting not onely of God but of Christ yea murmuring against them yet doth he not herein comfort them that no temptation hath taken hold on them but such as appertaineth to man and that God will be mercifull vnto
other part yet remaining in vs still subdued vnder sin in which the Lord of mercie doth not esteeme vs but in that new man which is fashioned againe according vnto his own Image In so much as S. Paul doubteth not to say that the sinnes of the faithfull proceeding from the remainder of corruption yet abiding in them are not their works but the works of the flesh which being already wounded vnto death by the power of the death of CHRIST languisheth more more and shal finally be abolished by death which is the ende and accomplishment of our mortification and fullie endeth the battaile betweene the flesh and the spirit What shall I say of the loathing of this life and the vanitie thereof of that desire which is in the children of God to be dissolued and to be with Christ of contentment in all estates patience in afflictions constancie in truth loue towards those that loue the Lord pitie towards those that are in miserie and the desiring of the good euen of their enemies and thos that hate them Which vertues though they beare not an equall saile by reason of the weaknes of the flesh and of the malice and resistance of the enemie yet are they vndoubted testimonies of our loue towards God which is not but in those who are first beloued of him and haue tasted how good and gracious he is If we shall looke vnto the exercises of pietie of the worship of God though we may here aâ— else-where complaine of our wants and defects yet we shall through Gods goodnes finde matter of comfort Remember therfore what mercie the Lord hath shewed you in this part with what desire affection you haue heard the word of God how precious it hath bene vnto you aboue gold euen the most fine golde how sweet and comfortable euen aboue the hony the hony combe Remember with what fruit of knowledge in the will of God increase of Faith in his promises purpose and endeuour of amendment of life you haue oftentimes heard the same Call to minde with what zeale and earnestnes of spirit you haue sometimes called vpon the Name of God both publikely and priuately with others and alone by your selfe with what ioy and reioycing of the soule you haue praised the Lord for his mercies towards his Church and towards your selfe Call to minde what hath bene in you at any time the power of those Sacraments which are annexed as seales vnto the promise of saluation by Christ and how farre they haue by the blessing of God erected your minde in hope and assurance of his goodnes towards you If your present discouragement resist the comfort of these meditations it is no newe thing that in our weaknes wee should after the manner of those that be sicke disaduantage our selues of that which might doe vs good yet remember how iniurious a thing it were to esteeme the children of God by their present agonies and conflicts of conscience rather then by the comfort of that estate wherein the grace of God shined plentifully vpon them and in them For as when men are diseased it cannot thereof be concluded that they were neuer in health so the present discomforts of the children of God though they take away the sense of his mercie for a time yet they are no repeale of his former goodnesse and fauour towardes them nor denie them to haue bene euen in their owne iudgement and feeling deare vnto the Lord and still to bee though the storme and tempest of their present affliction suffer them not so liuely and comfortablie to enioy the same as before For which cause they must with Iob and Dauid call to remembrance the comforts of times past from thence to assure themselues of the returne of the good hand of the Lord in due time I doubt not but you can be witnes vnto God and to your owne selfe that the time hath beene when your comfort and assurance of Gods fauour was such as Sathan himselfe could not denie the testimonie which then the spirit of God did beare vnto your spirits Now the gifts and calling of God are without repentance and whome hee loueth he loueth vnto the end neither doth our saluation depend vpon any thing of our owne for then we should a thousand times perish and fall before the enemie but vpon that eternall and euerlasting loue of God wherewith he hath loued vs in IESVS CHRIST before the foundations of the world were laide which loue of his if it hath at anie time bene made knowne vnto vs and apprehended of vs we haue assurance greater then the testimonie of men and Angels But you will say that which sometimes I felt is now gone and in stead thereof I am perpetually oppressed with the horror of the wrath of God iust against me for my sinnes It is true that the power and sense of Faith is not alwayes alike in the children of God yet is it a false and sophisticall conclusion suggested from him that is a lyar from the beginning and the father of lying to say we feele not faith therfore there is no faith in vs. For in many diseases of the body wee haue no sense of life and yet wee liue the Sunne shineth not in the night season nor when it is obscured with cloudes shall wee say therfore that there is no Sunne or that it hath vtterly no operation Admit also which yet may not be admitted that the Lord had for a time vtterly giuen vs ouer can wee conclude thereof that he will neuer againe be mercifull vnto vs Nay hee that found vs when wee sought him not will surely returne vnto the worke which hee hath begun though he seemeth for a while to haue forsaken it There is sometime as it were an eclipse of our faith and of the feeling of the grace of God towards vs but let vs assure our selues that as the Sunne and Moone doe not perish in their eclipses nor loose their light for euer so in this eclipse which happeneth for a time vnto our faith and sense of Gods goodnesse the same shall not perish or lose his vertue for euer but shall in good time bee restored or rather quickened in vs againe vnto our further and more assured comfort This you haue seene in many deare children of God whose heauinesse hath beene knowne vnto you that they haue not beene forgotten for euer but that the Lord who seemed for a while to frown vpon them did in the end cause his most gracious and louing countenance to shine vpon them againe you haue felt it in your selfe that there hath beene an interchangeable course of sorrow and comfort of faith and feare and that the one hath continually succeeded the other that the same hand that humbled you did raise you vp againe that he that inflicted the wound into your soule applied thereunto the
himselfe who being aboue all Lawes obserued this to make vs more willing Let vs be like to him for by hauing notable exaÌ„ples we are more effectually stirred vp toe do any thing It is the vse of the Scriptures after reasons to exemplifie as CHRIST Ioh. 15. in teaching humility Paul 1. Cor. 11. Therefore we are to follow God if we be his childreÌ„ who hath for our example vouchsafed this day this great dignitie He blessed it and the works of it making them effectually to worke in vs regeneration and fitting vs for eternall life Hee hallowed it to the ease of seruants and beasts so bridling our worldlines to the Meditation of his creatures to the worke of Faith and charitie Wherefore what God hath hallowed let no man prophane CHAP. X. Of Discipline and Excommunication WHen men are neither profitable for the land nor good for the dunghill they must he cast out This casting out hath a necessary vse in the bodie naturall as where nature cannot doe it of her selfe there she doth it by art in the body ciuill as by exile in the body ecclesiasticall as by excoÌ„munication in the body oeconomicall by suspension or expulsion God cast out Adam from paradise the Angels from heauen Abraham cast out the bondmaide with her sonne Moses separated the leprous persons from the cleane CHRIST cast out buyers and sellers out of the Temple 2 The rulers of the Church are called the Church to whom Discipline appertaineth euen as Mark. 3. not the whole companie of the Iewes but the rulers of the Synagogue are called the Church of the Iews Therfore as we call the Court of Parliament the Realme gathered together although it be but an Epitome to sit and compromise of things so these fewe being a Compendium of the Church haue all things committed vnto them And God himselfe in the Parable doth not bewray this but doth in wisedome conceale it saying They will without peraduenture reuerence my Sonne So without controuersie one would thinke they would heare the Church But as the Iewes made a way with him that was the heire so we say now adayes with the Edomites Psal. 137. down with the Church that there bee no feare of yoake nor the print of the yoake vpon our necke Well how grieuous a thing it is to despise the Church wee will see by the dignitie appointed to the Church in the word of God Tit. 2. it is called a peculiar people and in an ancient tongue The Lords Iewel 2. Cor. 4. All the world was made for the Church for the Churches sake CHRIST was a Christ Heb. 11. Hee that despiseth the Church the world is not worthie to giue him breath Hebr. 1. The Angels of God are seruants to it Cor. 6. the Church shall iudge the whole world and the Angels 2. Pet. 1. 3. 4. The Church is partaker euen of God his owne nature Ephes. 4. The Church is the fulfilling of Christ so that Christ is as it were maimed without it and what can be said more of it 3 An excommunicated person was so odious among the Iewes that besides that they did excoÌ„municate him and shut him out of their Synagogues if they met such a one they thought it a speciall token of some fortune as they tearme it So that among the Iewes excommunication was worse then fiue deaths so much was reuerenced the censures of the Church This did the Church but when men began to be idle they put off this dutie But what is this excommunication A giuing vp to Satan There was a great partition wall between God and vs vntil Christ came and made a breach entered into the place wherein God was shut vp from vs. Christ himselfe became the dore but the keye of the dore hath he committed to his faithful Minister They that are without this wall they are among the Ziims and Iims among the Owles and Dragons they are as in hell and in exile from the congregation of Christ. Eliah made the heauens brasse three yeere so as they gaue no raine but what a thing is it to make God as brasse so that all the spoutes of his mercy be stopped and all conduites of compassion should be dammed vp against vs 4 In the case of discipline we haue to deale with the Lord of heauen and earth It is to good purpose to know with whom we haue to deale for it causeth vs to bestirre our selues in dealing with worldly men then how much more now must it cause vs so to doe This discipline did Christ himselfe put in practise who oft taketh the trouble of his members to himselfe as appeareth in his speech to Paul Paul why persecutest thou me and in the saying of Peter to Ananias Thou hast lied against the holy Ghost And surely at the last day the contempt of the Ministers shall be counted as deepe a sinne as if we had contemned God himselfe which may appeare in Dathan Corah and Abiram And surely God thinketh wee should honour his Church aboue all and yet men say Come lâ—t vs kill the heire Wherefore the Lord will come and note out these husbandmen Howsoeuer men please themselues in doing thus yet God that sitteth in heauen shall laugh them to scorne and vexe them with his sore displeasure in the end 5 The discipline which Christ hath instituted is coÌ„mitted to the Church Behold and heare a miracle heauen placed vnder the earth where as in all other things heauen is aboue earth God made heauen and earth Thy will be done in earth as it is in heauen so now with Dauid we must say What is man that thou art so mindfull of him not onely to giue him the rule of earth but euen of heauen yea of Angels yea of God himselfe so that now God cannot loose them whom the Church hath bound so that although he doth many things without vs yet when we haue done this he doth not otherwise c. Else there are many bound in heauen which are not bound in earth especially in these daies when the leaues are fallen from the tree the beautie is gone and the discipline is taken away yet the Angels haue chaines though we cannot see them so that they watch ouer the wicked to bind them and to cast them into hell Thus we see the high dignitie of the Church and yet this is not giuen to euery one but to the Church who though they be base and contemptible yet the Lord coÌ„mitted vnto them the apple of his eye In the Epistle to the Hebr. he saith That the earth the ayre the heauen are not worthie to giue them breath he hath made the Angels to be their seruants to them he hath giuen such authoritie And no marueile for he hath made them more excellent than the Angels he hath made them the bodie of his Sonne yea and the friends of his owne selfe To them he committed his treasures And what be his treasures Surely when Dauid commeth to