all ioy so God would not haue vs to murther all griefes but that the remembrance of our bodies turned to moules and of soules called to the booke should correct our vnruly hearts remembring in our deepest ioyes the lamentable cries of Syon and accompting our delight to be but as the ruines of Babell 12 Oh that men would feare and follow the Lorde Well follow they must one way or other If wee will not follow the shepheard to the folde we must follow the butcher to the shambles if we chuse rather to goe to the shambles then to the fold we are sheepe indeede and worse then sheepe too But men haue gotten an old distinction when they are not able to turne their sicke bones on their beds they then will bring a dish of sinnes and dryed skinnes to the Lorde but how vnacceptable a sacrifice such refuses are Malachit doth tell them and they shall one day trie it 13 If yee aske whether a man may not lawfully desire to be in the Ministerie or no I answere that in the Ministery are two things a worke and a worship a dutie and a dignitie the worke or dutie to the glorie of God and good of his Church a man may desire but the worship and dignitie to serue our owne loose mindes is not to be desired 14 It is the wisedome of God in his holie word not onely to instruct vs in things concerning our saluation but also to teach vs in things of this life For although all things be good in the ordinance of God yet they are not good to vs vnlesse by knowledge and faith we be able to vse them according to the ordinance of God with prayer and thanksgiuing And as it is not sufficient to be a good man onely but a good man must vse good things So it is not enough to vse good things alone but he that must vse them must see himselfe to be a good man that is to haue his heart clensed by faith and by prayer whereby he is assured that he hath fetched the interest from Christ who hath and giueth title to all being himselfe the heire of the world 15 When we examine our selues we are to sit in iudgement on our selues and to keepe a solemne court in our owne consciences to suâ—uay our memorie our wit our senses our members and to see how we haue vsed them but yet so as least we should be too faâ—ourable to our selues either in not espying out our sinnes or in not condemning our sinnes still we remember to make the law the Iudge but Christ the answerer of tâ—e Iudge 16 If God his children are readie to slip in a moment how much more dangerous is the estate of the wicked who are willing to fall continually 17 It is wonderfull to see a poore sinner readie to swound and fall dead almost at euery little sinne when nothing in the world doth feare him or driue him to this feare and yet when aduersitie strange iudgements of God persecution death come to be exceeding patient and comfortable couragious and valiant and againe it is straunge to see others who maruell that men will suffer themselues to be feared with sinne and aske what men meane to stand trembling at the word yet let sicknes come or if the hand of God be vpon them or let death come towards theÌ„ they quaile at the name of sicknes hell or death and either they proue very senselesse blocks or else they be in a most desperate estate Yea if God begin to reckon with them euery stirring of a mouse shaking of a leafe mouing of a shadow euery noise of the eare euery countenance of a godly man euery chirping of a bird or drawing neere of the least and weakest creature towards them appalles their courage and makes them most fearefull cowards They most feare when God his iudgements are executed which feare least when they are threatned and they feare least when God his iudgements are accomplished which tremble most when his wrath is denounced Wherefore as we most long for courage and most lothe cowardlines when the euill day approcheth so let vs labour for a good conscience which breedeth tâ—ue boldnes flie far from sinne which bringeth a spirit of feare on vs. And surely experimentall wisdome may teach vs that it is better to feare the euill to come when onely feare and no euill is vpon vs than to feare then when besides the feare the affliction itselfe so sorely presseth vs that we haue no libertie or leaue to breathe for any comforts or to hope for any deliuerance 18 We are wont to ascribe the afflictions of the Church or Common-wealth the defect of right discipline and gouernment to the sinnes of the Magistrates when rather if we consider things with a single eye our owne sinnes haue begot such fruites For that God who rather loueth many than one that God who for tenne good men would haue spared whole Sodom who rather taketh away Saul a sinful gouernour than punisheth his louing Israel being humbled subiects knoweth rather to take away the King if the subiects be good than he desireth to alter the whole estate for the sin of one vnlesse it be when both Prince and people agree together in sin That God which euen in the time of the Church remaining but in a few families would rebuke Kings as Pharaâ—h and Abimelech that they should doe his Prophets Abraham and Isaac no harme â—oubtlesse the sinnes of the people doe breede defects of well doing in Princes When Israel began to sinne the Lord withdrawing his grace from Dauid left him to the numbring of his people The Altars were not taken away and why in the time of Iosiah The holy Ghost saith the people had not prepared their hearts to walke with the Lord their God 19 It is farre otherwise in our Christian profession than in the profession of other Arts. Physitians loue to haue some secret experiments wherein they haue a singularitie and which in their life they will communicate to none Lawyers haue some points which they will not make common but keepe for present and priuate gaine But this is rather a note of pride and of a conceited minde in heauenly things than of godlinesse For as true godlinesse forewarneth others of that sinne the sting torment filthinesse whereof we haue found so it traineth vp others to that fruit of holinesse whose beautie glorie and excellencie we haue both tasted and proued 20 It euer hath beene and is that prayer or comming to the diuine Seruice as they call it and resorting to the Sacraments haue beene more accompted of than the word hearing of it preached Many of superstition may thus come to prayer and of custome resort to the Sacrament who either doe not at all heare the word or else they heare it at their leisure or else they doe it but in ceremonie without vnderstanding or if they vnderstand it
loue and desire of their conuersion and in measure as correcting their owne sinnes after a sort in their owne children For men begetting Children without regeneration giue a naturall propagation of their sinnes without some speciall blessing of God and none in regeneration begetteth any with such gifts of nature but vnlesse they become newe borne they haue no good thing in them Heresie 1 MEn be more grieued for murther and adulterie then for superstition and heresie because these be peccata rationis the other affectionis actionis the one goeth with a priuie pride vnder colour of deuotion the other are euer apparant and are accompanied with outward shame and confusion 2 As the Gospell first began by simple Fisher-men to be preached but afterward being receiued in loue grewe to the other more learneder sort so for not receiuing the word in loue but hauing our eares tickling to new doctrine heresies and sects beginning now amongst vs but in the simpler sort and ignorant men of the Countrey are like to inuade the best learned And God purposing to punish the coldnes of our age can as well now send an hereticall spirite not onely into the common people but into 400. learned Preachers as hee did in times past send a lying spirite into the mouthes of 400. Prophets 3 Euen as polygamie was not very hurtfull to the Church so long as it was within Lamech his house and when it preast into Abrahams familie got great strength and preuailed much So ill opinions are then lesse hurtfull whilest they are amongst the wicked and ignorant but when they get fauour amongst the learned and godly they beginne to be most dangerous Heart 1 THe heart is Gods owne part and that which must goe to the Lord. Now as nothing might be imploied to common vses which was sacrificed by the priests vnder the Law So the heart which is the Lords must not be applyed to any other vse than to his seruice Haste how it argueth vnbeliefe and of Watching and waiting 1 NOthing more bewrayes vnbeliefe then not to stay the Lords leisure as contrariwise Watching and waiting on the Lord shewes Faith for those hastie and vnquiet spirits when they see not speedy redresse according to their expectation they either murmure in impatiencie or they will ease their griefe by seeking vndirect meanes And sure as nothing in prosperitie is a greater token of Gods fauour then to feare our selues so in aduersitie this is a pleasant pledge of our patience when wee can waite and attend on the Lorde for the time and the manner and the measure of our deliuerance There be some principall properties of true wayting The first is to waite in our selues for manie will not outwardly murmure and yet inwardly they boyle and fret in themselues and manie will abstaine from outward impatiencie which looke to the inward estate of their hearts but a little But it is good for vs to beginne here for if there bee a quietnes of the heart there cannot be any great disquietnes in the tongue or in the hand The second propertie is to waite on the Worde Manie will say they waite on God and yet they are maruellous impatient if yee charge them with impatiencie but weigh their waiting by the Word and it will not abide the tryall it will not goe for good Looke what Faith wee haue to waite on God vnlesse it be taught out of the Word which is as true as God himselfe it is not found Some will be content to waite on God but it is not to haue their obedience and Faith in the Worde but to obtaine some thing the sooner which they desire This is no true waiting but to waite rather for our owne profite then for Gods glorie Thâ— third property is to cortiâ—ue in it Euery man by nature can waite for a while so he may know a certaine and definitiue time of his waiting but to offer our obedience in waiting and not know for how long or how little we shall waite this is the â—ainting of the soule for if it were determined to vs how many dayes or moneths or houres we should waite the hope of the profit drawing neere and of a terme drawing out would sustaine vs but to leaue all moments and conditions to the Lord and to bee in a continuall seruice and expectation this is hard for flesh and blood We must learne to amend this fault by considering how iustly the Lord may suspend his answere and helping of vs for that our sinnes are not sufficiently bewaâ—led or our faith is not sufficiently purified or his graces not sufficiently wrought in vs. The fourth and last propertie is to continue waiting with a kinde of vehemencie keeping vs from faultring or fainting in our hope though it be long ere our suite be answered or our danger be helped To be vehement a while or lesse importunate long is little worth but to haue our affections hâ—to and for a good thing and not to slake the heate in long continuance of time and not to be made remisse or dead in the suit of our desires though no appearance of our deliuerance appeare is hard indeede And here to meete with an obiection we say vehemencie argueth faith and vehemencie bewrayeth want of faith Faith when no deferring of our desire doth breake the power of our zeale want of faith when without all hope we are greedie and rauenous to haue our request or else we cast all off Humilitie 1 MAnie deceiue themselues with a bare opinion of humilitie therfore this may be a true triall of humilitie if wee willingly suffer our selues to be taught of our inferiours if we can patiently abide our selues to be admonished of our faults 2 Heathen men were humbled by their dreames wee are not humbled by the Word they that will not profite by Gods iudgements in others shall feele them themselues Wee haue no claime to Gods mercie offered in the Gospell vâ—till we be humbled by the threatnings of the law 3 Wee must bee like children in three things chiefly first like little babes Secondly like innocents Thirdly like them that are growing from childhood First babes are neuer quiet except the pâ—p be in their mouth or else hauing late bene at it they are well fed so ought we still to desire to lie at the foode of our soules and to finde vnquietnes in our soules if we be long from it Secondly weaned children though they are not without naturall corruption yet this corruption doth rather shew it selfe by imitation than by action and if they doe any euill it is rather violent than permanent Thus should we be not making an occupation of sinne but preoccupated of sinne not forecasting patternes of sinne but bending our mindes how we may not sinne we are violently drawne thereunto by another rather then voluntarily commit it our selues Thirdly they that grow out of child-hood doe things beseeming man-hood rather then childishees so
Gods prouidence in going in vnto his maide in lying himselfe and causing his wife to sinne so Lot in departing from Abraham to whom the couenant was made and without a iust cause in being loth to depart from Sodome in lying with his daughters so Dauid Iob Zacharie Noe Peter and the Publican sinned who were all iustified by saith as Abraham was who beleeued in God Some as a meane betweene these doe magnifie the righteousnes which is by faith with out works but in the meane while liue vngedly but these haue imagined a kind of righteousnes common to the dissolute Protestants which shall better be discouered when it is set downe what a righteous man is True righteousnes is by imputation for the obtaining whereof we must first feele and acknowledge our selues voide of all righteousnes full of all vnrighteousnes by reason of our sinnes And this caused Paul to count all his former righteousnes as dung Secondly that we feeling the weight of our sinnes desire to leaue them and be freed from the punishment due vnto them Thirdly that by faith we flie vnto Christ seeking to haue his righteousnes imputed vnto vs and our sinnes not imputed but cleane forgiuen vs. So was the Publican and Abraham so is Christ sent a Mediatour vnto vs when we are wounded by the sword of the word Now although being thus iustified in Christ there doe yet sinne remaine in vs for all that it must not raigne in our mortall bodies but we must doe the worke of our father Abraham walking in vprightnes of heart before the Lord as it was required of Abraham in which sense Dauid saith In whose spirit there is no guile as if he should say his sinnes did still remaine if he walked not vprightly This vprightnes of heart may be tried by foure speciall notes first that we loue all good things as well as one and hate all sinnes as well as one and that both in our selues and others so that although we cannot performe all yet we will haue respect vnto all the Commandements Psalm 119. 6. Whereof Saint Iames giueth a reason when he saith that he that commanded the one commanded the other whereby he discouereth the hypocrisie of those which had religion in respect of persons and such is the religion of Papists and of the Familie of loue Such was the religion of Herod and of the yong man that would follow Christ but when the one was reproued of his whoredome and the other bidden sell all that he had they would be Disciples no longer although before they would doe many things gladly and be great professors Such is the state of many Protestants who will condemne whoredome yet be couetous yea they will doe great things but will not be brought to glorifie God in their callings which sheweth their religion to be vaine their hearts full of hypocrisie And yet this rule may haue exceptions for we doe neither know all good nor all euill at the first much lesse loue the one and hate the other as we ought yea we see many sinnes which as yet we cannot come out of as we should Againe there may be sinnes of frailtie although not of presumption but yet if we be not grieued for these and displeased with our selues when by any one we are ouertaken and hate sinne and loue goodnesse when the Lord doth reueile it vnto vs we keepe an euill conscience and our corruption shall be discouered for in that measure we like of sinne in that measure is hypocrisie in vs and if the oftner we sinne the more we be grieued it is a signe of vprightnesse and then there is hope to recouer the fall for this worketh a care and strife to come our of sinne and at the last a recouerie but in the hypocrite contrarie The second note is that we haue a single care to please and glorifie God in all our doings and to approoue our selues vnto him without hope of reward though trouble doe come vpon vs for it and that onely because we would please God and glorifie his Name and for the same cause eschue euill The want of this caused Christ to reprooue the Scribes and Pharises for fasting and prayer because they did it to be seene of men The want hereof condemneth the Papists and Familie of loue in all their workes because they doe them that thereby they may be righteous When iustification was giuen to workes then men would build Churches Abbeyes c. and these things were greatly praised of men but now when good workes are commanded not to merit but for Gods glorie as to be signes and seales of righteousnes few are brought to doe them which is a signe that there are but a few righteous men vpon earth This rule also hath his exceptions for we shall see much rebellion in our flesh and hypocrisie withall but we must note what is our chiefest drift and what beareth the chiefest sway within vs and of that shall we be named as is the vse in other things as to be of this or that complexion because that or this is the principall and it is called leauened bread though water be mixt with it so that if our consciences do witnesse with vs that our chiefe care is to please God then is our hart vpright with God though hypocrisie be ioyned with it For it is one thing to do a thing for hypocrisie another thing mixt with hypocrisie one thing for vaine glorie and another thing mixt with vaine glorie If we could see nothing by our selues yet herein must we not iustifie our selues and when we see infirmities ioyned with our speciall care we must haue care to leaue them striue thereunto so that we yeeld not our selues to them but rather they leade vs away captiues and whensoeuer we see them to behold Satan in them and therfore hate them and though they buffet vs yet still pray and arme our selues against them as Paul did The third note is that we neuer content our selues in our selues nor in the things that we haue done but still goe forward to leaue sinne and draw neere to God And this may be seene in Abraham and is set downe in the Prouerbs And Paul saith As many as are perfect are thus minded Here then are disclosed those that either stay in the beginnings or else slide backe when they are gone somewhat forward For if we haue tasted once of the good grace of God and then turne backe from it it is impossible to be renued by repentance whereof there are two causes first because they are alwaies learning and neuer the better Esai 28. where the Prophet rebuketh saying Line vpon line and precept vpon precept Secondly because that if they attaine to knowledge yet doe they not build themselues thereupon to keepe a good conscience thus experience teacheth in those that become heretikes This is so fearefull to the godly that they had rather
vsâ—st to doe to them that loue thy name c. The words in their proper tongue signifie thus much According to thy in lgements which thou doâ—st execute to them that loue thy name according to that in the fourth verse of the seuenth portion I remember thy iudgements of old o Lord and haue bene comforted His meaning therefore in these former words is not fully expressed Here we may learne the necessarie vse of this word and how needfuâ—l a thing it is and how speciall a gift it is of God his wisedome rightly to discerne and distinguish the words Iudgements as we haue often fore shewed is taken either for executing the threatnings of the Lord denounced in wrath and in desert or else for the performance of his promises made in compassion and of mercie His meaning briefly is be mercifull in iudging me as thou art wont to iudge thy seruants let me haue iudgement in mercie and enter not into the iudgement of my sinnes for no flesh then shall be saued and deale with me as with thy deare seruant If we be guiltie of our owne crosses we must acknowledge our sinnes as the iust causes thereof for neuer any of the children of God obtained mercie without this We are then in trouble to looke to the promises of God if we by faith can finde the like testimonie of a good conscience but when we see our sinnes to be the cause of our troubles or that it is the Lord his hand of iustice vpon vs we cannot in truth vse this prayer of the Prophet There is a iudgement in righteousnesse and there is a iudgement in mercy Of the first the man of God speaketh when he saith Enter not into iudgement c. the iudgement in righteousnesse of the second the Prophet Ieremie speaketh Correct me O Lord yet in iudgement that is in the iudgement of mercy and fatherly correction And because we faile for the most part either in our outward actions or inward affections we had neede to pray that the Lord would deale with vs according to his mercifull iudgement True it is that the Saints of God doe say O God of my righteousnesse O God of my saluation but that is to be vnderstood in respect of men and not in respect of God but they that come with their case to be iudged and pleaded before God must needes say Lord be mercifull to thy seruants We must neuer draw neere then in prayer before the Lord without this clause that the Lord would accept vs in Christ hiâ— obedience and that we doubt not of mercy when the Lord iudgeth vs in his Christ. Here we are to obserue how the Prophet maketh an experience of the Lord his dealing and thus reasoneth with him I see thou Lord dealest mercifully with them that loue thee but I loue thee therefore Lord deale mercifully with me This deceiueth many we reade not the word of God for imitation or as thinking that those affections which we reade to haue been in the children of God are to be required in and of vs also but let vs know that whatsoeuer haue been the strangest and rarest affections of God his children they are for vs to follow For though we cannot attaine to them in the like measure that this man of God because we will not deny that he had a greater measure of Gods spirit than we haue yet we must by vsing the like meanes attaine to some measure if not an hundred fold yet threescore and thirtie fold Now we see that he hauing obtained the like graces with God his people craueth here the like mercies with theÌ„ For his sense is euident as thou diddest not make a couenant with thy seruants after their sinnes but according to thy mercy euen so Lord deale with me Here is no speciall thing mentioned but he setteth downe that which hath been and may be in the children of God He prayeth noâ— for any speciall mercie then but for that mercy which by experience he hath seene ratified in others likewise he speaketh not here of any extraordinary graces of God his holy spirit but of theÌ„ which are ordinarie and incident to any one of God his children as to another although not in like measure And surely we haue not the like mercies with them because we haue not the like graces that they had To loue the word of God as gold to gape after it to breath and â—â—nt for it are singular gifts of God but giuen to none in that time with such speciall prerogatiue as they may not in some measure be giuen to the Saints of God in our time if we soloued the Lord. For that which the Apostle Peter said of them that feared the Lord to wit the Lord hath no respect of persons but they that feared the Lord are accepted the same the Prophet speaketh here in effect of them that loue the Lord. For when the promises are generall in pronouncing we must make them particular by a seuerall applying of theÌ„ to our sâ—lues Let vs then be ashamed of our selues for our wants of loue The Lord hath not graunted vnto others nor denied vnto vs any speciall priuiledges as they thought among the Papists who in their readings had wont to admire much at the Saints of God and to follow them but little The Lords hand is not shortened that he can lesse helpe vs than he hath in times past our forefathers neither is his mercy lesse that he will not helpe vs for his is the kingdome his is the power his is the glorie for euer but our sinnes as saith the Prophet haue made a partition and a diuorcement betweene the Lord and vs our loue is lesse our sinnes are greater than they were in our forefathers Let this comfort vs the man of God here prayeth not for any extraordinarie mercy For as the loue of God to vs ward is common with other of his children in like manner our loue to Gods word must be common with them and if we haue the like graces with them we shall obtaine the like mercies with them For in the substance of saluation if we haue faith the Lord will deale with vs according as he dealt with Abraham Isaac and Iacob with the Prophets and Apostles Wherefore the Lord as we said a little before hath set downe his promises iâ— generall words which we must deriue by faith as particular and proper to our selues Now if we had this sealed in our hearts that they were neuer confounded nor deceiued which put their trust in the Lord we should be assured that his arme is not shortned he is as able to reach it out vnto vs as euer he was before if onely we will beleeue and say with the Prophet of God Amen We must take â—eede that we suffer not as ill doers and that the Lord finde vs not lying in some sins for then we cannot in truth vse the Prophets prayer for the like mercies in that we
vnder the which we haue bin long coÌ„forted For Gods children acknowledge themselues without ceasing that God hath rods in a readinesse though they see no present euill to beate them from their sinnes bend all their care how they may rather suffer aduersitie to Gods glorie than to sleepe securely in prosperitie vnto their own pleasure Now when the Lord doth as it were hold vs on the racke for these causes before named we must pray vnto him that howsoeuer he keepeth vs in the presse we may haue a breathing while to consider our daies spent in pleasure and to examine our vnthankfulnes which shutteth vp the doore of Gods mercie from vs. And because our afflictions are the sorer when they come the neerer to the soule we may with our selues coÌ„clude to hold on the way of our thorough-faire though we see nothing but thornes of temptations and briers of euill affections so as we must be faine to leape ouer hedges rocks ditches yet must we not cease to continue in Gods seruice For if that were not what triall examination of our faith should there be were we as in a faire medow that we might run on along by the water side in a shade and that there might be nothing but pleasure and ioy all our life time who could vaunt that he had serued God with good affection But when God doth send vs things cleane contrarie to our desires that we must be faine one while to enter into a quagmire and another while to march vpon ragged rockes and stones then we shall haue the vse of a well exercised minde in prayer in repentance and in contempt of this life And why doth the Lord sometime suffer vs to pine away and to languish in continuance of griefe seeing that he could cleane rid vs at the first doubtlesse to this end that we might confesse his mercie more freely and bite of his iustice more sharply Let vs now learne to hold all the passions of impatiencie in bondage both by comparing our euils with the wonderfull mercies of God and our small sufferings with the intollerable conflicts of our forefathers For there is no greater cause of our disparing vnder the crosse thaÌ„ when Satan perswadeth vs that neuer any were handled so roughly or else would beare vs in haÌ„d that although God afflicted the faithfull that haue been before vs yet they were not so weake as we But let vs remember that God hath so pinched his seruants euen them whom he loued and whose welfare was deare and precious in his sight and hath often brought them to such extremities as they were not able to looke vp any more nor wist how to speake nor how to hold their peace Wherefore least our infirmities should ouermaster vs and when temptations are fierce vpon vs we know not where to become let vs call to minde the Saints of God who were constrained with sighes and groanes to stoope vnder the hand of God whose martyrs and tormented children ought to be our looking glasses to the end that by them we may learne that according as God dealeth foorth the gifts of the spirit thereafter doth he send greater afflictions both to make them the more esteemed and also to cause a more plentifull fruite of their faith How did God deale with Abraham not a common man but rather an Angell the tenth part of whose sufferings would make a stout heart to quaile How was Dauid the seruant of God exercised in Gods schoole who felt all Gods darts and had all his arrowes shot at him Thus it is requisite that Gods graces should not be idle in his children but set on worke by afflictions whereby they may be knowne in due time and place How did God play the Lion with Ezechias who as with pawes and teeth bruised and crushed his bones not that we may accuse God of crueltie but that we may see with what anguish the Lord doth sometimes exercise his holy seruants and with what patience he doth arme them who notwithstanding his vehement trials doe stay themselues vpon God accusing themselues saying I will beare the wrath of the Lord because I haue sinned against him and excusing the Lord with all humblenes with Dauid Psal. 114. I know O Lord that thy iudgements are right and that thou hast afflicted me iustly c It is much auailable to mortification and Christian patience also to occupie our hearts in the house of mourning euen in our greatest banquetting and to betake our selues vnto some serious meditation of aduersitie when present pleasures would most diuorce vs from the remembrance thereof So though we haue much in possession we shall haue little in affection and when God doth most aduance vs we shall feare our wants of humilitie and then especially be ransacking our infirmities when the Lord for our triall enricheth vs most with his benefits For if the Lord God by multiplying his mercies increaseth our account we are often to suspect to call to iudgement and to arraigne our selues for the vsing of Gods creatures who often giueth that in iudgement which he might denie vs in mercie and often waineth vs from some things in his loue which he might giue vnto vs in his anger FINIS THE MARKES OF A RIGHTEOVS MAN THe righteous man hath three priuiledges First that he shall neuer perish though he be oftentimes afflicted yea if there be a number of them the Lord will spare the habitation of their place for their sake Secondly if the Lord be minded to bring destruction vpon a land oâ— countrie he will first deliuer the righteous eitner by death or by conueying them to some other place as here he doth Lâ—t and is the children of Israel when Pharaoh was ouerthrowne Thirdly the Lord will not so much punish for the wicked as fauour for the goâ—ly sake and if they fall into the same temporall punishments euen thereby shall the righteous be brought neerer to heauen but the godlesse shall be throwne downe to hell euen as with the same flaile is beaten châ—ffâ—to be burnt and pure corne to be preserued Some thinke that there be none righteous which commeth to passe either through ignorance or because they see the sinnes and loose righteousnesse of others but then the Scriptures should be false which calleth some righteous Then Christ should haue died in vaine and there should be no saluation because none are sâ—ued but the righteous Some think that righteousnes is an inherent qualitie that through works we may be perfectly righteous as of old the Pelagians Puritanes and now Papists and Family of loue But the testimonies of Scriptures which affirm that al our righteousnes is as a stained cloath and that we are not able to answere one of a thousand c. and also the sinnes of those who in the word are counted righteous do proue the contrarie for Abraham sinned after he had beene pronounced righteous in distrusting
neede not to condemne him he hath done enough let my sitting in iudgement vpon him cease seeing he hath so straightly examined himselfe I remit all I will examine no further hee is free let him come and so let him eate and drinke Thus I say our examination must be in a iudiciall forme that is we must enquire of our selues whether we be guiltie or not guiltie worthie or vnworthie And because euery man is readie to perswade himselfe that he is worthie to beare out this point we are to trie our selues whether we haue faith and because faith hath relation to the truth and the truth must try vs which saith Cursed is hee that continueth not in euery poynt of the Law to doe it wee must search our bookes of remembrance considering what God hath against vs and examine our selues according to euery word thereof Then because we must be constrained to conclude that we be vnworthie we must in the next place goe out of our selues and faint after the righteousnesse that can make vs worthie For a man that findeth himselfe to be left in the estate of condemnation to him will seeme a good saying worthie to be receiued That IESVS CHRIST came into the world to saue sinners and to him the name of a Redeemer will be most precious And therefore at this second returne commeth to be considered of that Faith which commeth by the blessing of the Gospell whereby wee seeing our owne ignorance doe seeke wisedome out of our selues being conscious of our owne vnworthinesse and sue for obedience in the Sonne of GOD and seeing we are altogether aliants from God by reason of these things we seeke for our perfection in CHRIST vpon this condition is righteousnes giuen vnto vs. Then because the examination of this standeth in another point for that a condemned person will redeeme his pardon by a price be it neuer so great if by any meanes he be able to make it and a man spareth no cost for that which indeede hee doth loue as wee may see in the example of a vile loue of Esau who setting his loue euen vpon meate was content with the losse of his birthright to buy it if we truely esteeme Christ his death wee will giue any thing for it And truely God requireth nothing at our hands but euen that small condition Ephes. 4. 52. To be curteous one to another and tender hearted forgiuing one another euen as God for Christs sake for gaue vs. Where we see that as God hath for giuen vs so we should forgiue others â—or a man that purposeth truely to haue Christ it is little to giue â—oue that as the Godhead head wrought in loue towards vs so we must worke in loue toward others This as a necessary thing is first to be required the rather for that we escaping the sentence of condemnation and that by no other meanes but by remission which is as a bridge to escape by it were very rigorous and hard dealing we our selues hauing gotten ouer others being as desirous to come ouer if we should pull vp the bridge from them this would be too sauage euen among the heathen This point of louing others God so loueth and so accounteth of that if a man were readie to come to the Lord his immediate worship hee is content this dutie should rather be left to him vndone then that dutie should be vndone to our brethren And in the parable of the debtor we see this more effectually For so long as the debt is directly the Lords hee breaketh out into no such words as hee doth when the seruant taketh his fellow seruant by the throate saying Pay mee that thou owest So that the retaining of enmitie to our brethren doth after a sort more offend God then our offending against God himselfe This is all the Examination before hand When a man hath by due Examination found himselfe vnworthie and vnworthy in respect of himselfe then is hee to be transformed And here note a thing contrarie to our common diet Though in our ordinary foode our meate is changed into vs and becommeth of our substance not we are changed into it here in this meate I say it is contrarie we are transformed into it not it into vs so that we may say of this spirituall food as of the nature of the leauen The leauen is not vnleauened and changed into the meale though it â—eth hid in the meale but the meale is transformed into it and leauened by the leauen So may we say of this sacramentall food we are traÌ„sformed into it Wherfore seeing the Apostle saith Leâ— a man examine himselfe and so let him eate our examination must end in eating and drinking and not in abstaining They then that thought they honoured the Sacrament with abstinence they by this rule plainely dishonour it for it is saide Let him examine himselfe and so eate not so let him abstaine And the Sacrament is abused as well by forbearing hauing examined our selues as by receiuing it vnworthily The things receiued are called Bread and Wine Concerning the nature whereof better relation we cannot haue then Psalm 104. where seeing the vse of Bread and Wine to bee to nourish to strengthen and to comfort wee shall the better marke the Analogie in this The bodie of Christ represented by Bread must haue that effect in the soule which bread hath in the bodie but bread hath this effect to strengthen the body of man as appears by the cited testimonie of the holie Ghost therfore our soules by CHRIST receiue strength against sinne We reade in Genesis that Abrahams seruant returning from their pursuite had their hearts strengthened by bread which they had of Melchisedech and we know that the Paschall Lambe was to giue strength to the eaters thereof so our Sauiour CHRIST calleth vs vnto him that hee may giue vs spirituall strength for newnesse of life in the strength whereof wee must so labour for righteousnesse as if heauen were to bee purchased by our works For CHRIST his bodie is not only quickened but quickening not only sanctified but sanctifying And as in the bodie such be the humours as in the meaâ—e so in the soule in the actiue parts of righteousnes wee receiue such meate as may enable vs to labour for the kingdome of heauen This is that which the holie men did take in the Sacrament On the other side the blood of CHRIST must worke that effect in our soules which wine doth in our bodies The effect of wine is also set downe Psalm 104. but more liuely Pâ—ou 31. it is said wine is to comfort them that are in the present estate of death for such wine was ordained Then looke what the gladnesse is of the bodie after the wine receiued so there is the same analogie by spirituall comforts in the blood of Iesus Christ seeing that wee can no more goe through that absolute
publikely must be done priuately And if euer publike exercise be done with fruite the priuate must prepare thee for it as reading fasting prayer conference admonishing and rebuking thy selfe And without confession priuately wee will neuer confesse publikely Confession to God is neuer to be omitted nor to men when the occasion is necessarie Though carnall men of all sorts thinke it is an easie thing to confesse to God yet if we consider how hardly we are drawne to confesse to men we may thereby knowe how loth we are truly to confesse vnto God which appeareth both in the vnregenerate and the regenerate As Adam for example who was ashamed of the nakednes of his bodie but when hee looked at his soule hee pleaded not guiltie but went about to deriue his sinne to the woman and the woman to the Serpent Euery one will say he is a sinner but who will speake wherein he hath sinned or acknowledge it when hee is charged withall yea a miserable sort of excuses will be pleaded for all are grauen out of Adam The regenerate also are willing to confesse for all are borne againe but in measure as infants for a great while more carnall than spirituall so much as we are failing from Gods image so much readie are we to be deceiued and to couer sinnes So Abraham and Dauid being patternes of Gods mercie are also patternes of our weakenesse Abraham in denying Sarah to be his wife both to Pharaoh and to Abimelâ—ch Dauids confession not found at the first the sinne was left of him yet hee had not repented sinne was past but grace not come his heart was hard vntill the Prophet had been with him as Psal. 32. which is a Psalme of forgiuenes of sinnes notwithstanding hee there sheweth the hypocrisie of their heart for being in great affliction as a bladder dried vp he could not come then to confesse his sinne This is generall Iob. 33. 9. I am cleane I am innocent And marueile not that men are vnwilling to confesse for confession presupposeth accusation and who will accuse himselfe by name except he be moued by grace or be franticke Yea being accused whose natures will yeeld seeing what griefe what sorrow what shame what humilitie must needes follow For sinne is grieuous God is glorious the law is holy It is hard to be couered punishment is fearefull a pretious price is reiected and who will see the iudgements of God by condemning themselues and will not bee readie to dispaire Naturally therefore confesse we cannot Thou hauing done sin wouldest not now doe it but where is grace to loue God how hard a thing then to confesse where God giueth not grace We must begin with our selues I haue marueiled at many who could weepe bitterly for other mens sinnes but could not shed a teare for their owne but when thou hast felt the smart of sinne in thy selfe then canst thou rightly acknowledge the sinnes of others then art thou come to some good measure of this grace And being escaped with the Prophet Ezech. 9. thou maiest fall downe vpon thy face and crie and say Ah Lord wilt thou destroy all the residue of Israel in powring out thy wrath vpon Ierusalem Hauing confessed mine owne sinne then must I looke vnto others and to Gods iudgements against others and so vpon mercies shewed to others that I may learne to preuent and remoue iudgements and to obtaine and continue mercie by confession And though we haue no Nehemiahs to confesse publikely Nehem. 9. yet let some stand in the gap priuately to pray for the people that the people also may pray for vs and euerie one must so much more lament as his calling requires Whose sinnes thou hast not acknowledged thou art partaker of them and if thou admonish not and do what thou canst with thy kinsfolkes and friends to recouer them thou canst not cleere thy selfe of being guiltie of their iniquitie but if thou bee grieued and confessest and prayest priuately for the sinnes of thy brother then maiest thou auoid vaineglory in the publique True it is we may vse priuate meanes and yet neglect the publique but wee must reade humbly with the Eunuch and pray with feeling that the prayers of others in publique may be profitable and feeling wants in the priuate meanes wee must desire the helpe of the publique Publique confession vnto God with men and before men is when generally generall sinnes are confessed or some particular sinnes as before the Sacraments Thankefulnes can neuer bee receiued except confession of vnworthines goe before and therefore prayers vsually begin with confession of sinnes and iudgements yet many abstaine and care not to come to the confession of their sinnes but they must know that the Ministers mouth is to confesse their sinnes When the Church hath offended against God then all must confesse Leuit. 18. Dan. 9. Esra 9. No one thing is more pleasant to God than confession nothing more displeasing than hiding nothing more publique the more acceptable But herein is required iudgement and affection for they do not only offend who confesse not but also such as will confesse generall sinnes and not particular in seeing wherein and after what manner they haue sinned therefore a beadroll of the number and greatnes of their sinnes would bee made and so fashion and hypocrisie would bee auoyded Labour then to see thy sinne in time of confession and say Lord moue the heart of the Minister and people to confesse my sinne when I looke into it Fault is not onely in iudgement but in affection also for if a man come to confesse vnto the Minister he will hang downe his head though but two or three be present but care not how publiquely thou doe it We must be touched otherwise then when we sing Psalmes there must bee reuerence in bowing of the knees for thou must giue thy body and thy heart also The Publican needeth not to be taught to cast downe his eyes for the humble heart will bring downe thy looke Againe wee must giue good example in our outward gesture to prouoke others to come reuerently before the Lord. If confession be thus acceptable then when we are to receiue more grace wee must bee more humbled in acknowledging our sinnes and that we may doe it as we ought we must labour for a deeper sight of our vnworthines by our sinnes The way to obtaine mercie is as soone as we see our sinnes to acknowledge them I acknowledged my sinne and then thou forgauest the punishment of my sinne not my sinne onely The debter loueth much that hath much forgiuen him because he sorrowed much The prodigall sonne returning after much sorrowe and humble confession found much kindnes Though we haue been vnkind children is there more loue in a naturall man than in the Lord In naturall fathers and maisters when their seruants and children confesse anger ceaseth is not this from the Lord and will not he shew fauour vnto vs Doth God giue thee this charge that
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