of learning They that want this how much soeuer they haue heard or read yet shall they neuer haue sound and setled iudgement And this is one cause why it is said that the greatest Clerkes are not the wisest men Meditation of the affections is when hauing a thing in iudgement we euer digest it and make it worke vpon our affections It is continuall searching of our selues and labouring to lay vp all things in the treasures of our hearts The other will goe away except this be ioyned with it for iudgement will away except we frame our affections vnto it Meditation in iudgement goeth before then this must follow that we may be sound in iudgement before we either feare or cheere vp our hearts least we haue false feares or false ioyes Many are of sound iudgement and yet haue not their hearts purged and touched they can giue counsell to others but cannot follow it themselues because they ioyne not affection with iudgement Meditation without reading is erroneous and reading without meditation is barren The next thing is conference In naturall things man standeth in neede of helpe then much more in spirituall things he standeth in neede of others And as iron sharpneth iron so one friend another Pro. 27. And as two eyes see more two eares heare more and two hands can doe more than one so this is a speciall communion of Saints God hath promised that when two or three are gathered together in his name that he will be present with them by his spirit as he was corporally with his Disciples going to Emaus Conference is either with Ministers of God Our equals Or others This rule must be kept that conference with our equals must be of those things which we heard of our Ministers as it must be kept also in meditation which is a conference with our selues We must for a time like babes hang at the mouthes of the Ministers because we cannot runne before we goe nay we cannot goe without a leader No man may presume to vnderstand aboue that which is meet to vnderstand but labour to vnderstand according to the measure of sobrietie as God hath dealt to euery one the measure of faith and when they haue laid the foundation then build the walles and pillars The Eunuch would not interpret the word without a guide but he laid it vp in his heart as the Virgin Mary did For want of true humilitie conference is slandered because it is vsed after an euill manner as before they be surely grounded in principall points of religion to talke of other matters aboue their capacitie and knowledge Secondly we must come in loue without anger enuie or desire of victory therefore in conference we must vse the preparation spoken of before the want of which maketh much â—anglings and wranglings in companie Lastly we must procure things honest before men that it may be done wisely without confusion and destruction and not by too great a multitude that we may affoord our doings before men not with the doores shut least any man should heare This is the difference betweene the conference of the godly and religious and the conuenâ—cles of Heretikes The next thing is faith The word must be mixed with faith Heb. 42. The word which they hear a profited them nothing because it was not mixed with faith But all haue not faith therefore the Prophet Esay said Lord who will beleeue our report And Luke 18. 18. Suppose ye that the Sonne of man when he commeth shall finde faith on the earth All the former must be vsed to refine faith for as gold before it be pure is seuen fold tried in the fire so faith which is much more precious than gold must goe through all these meanes Faith here is an increase of all that in * preparation A Merchant must haue something before he be a Marchant but he occupieth to increase and get more so we must beleeue in Iesus Christ by a generall faith going before but we must vse all the forenamed meanes to increase our knowledge and faith in all particulars One may be a faithfull person generally and yet an vnbeleeuer in particulars As Christs Disciples to whom he said If â—â— had faith but as much as a graine of mustard seed c. As Abraham Rebecca and Zacharie had There is a difference betweene faith and opinion or knowledge for our knowledge and opinions vanish away in afflictions but as golde is tried in the fire so faith will abide the fire of affliction Sathan winowed Peter but his faith failed not for Christ failed not for Christ praied for him and for his Disciples and for all beleeuers that their faith should not faile Next followeth practise That we haue a desire that the word may bring forth increase of faith and repentance Psal. 119 98. By thy commandements thou hast made me wiser than my enemies for they are â—â—â—â— with me The practise of Infidels is nothing because it is not ioyned with faith But Christ saith Blessed are they which heare and doe And so saith Iameâ— that this is that assureth vs that we haue faith He that doth this is compared vnto him that buildeth his house vpon a rocke and our workes are not the foundation of the house but then we haue builded vpon Christ when we ioyne the fruits of our faith with knowledge they will speake for vs to our consciences and to others Our Sauiour Christ saith That that seruant that knoweth the will of his maister and doth it not shall be beaten with many stripes for it is worse to offend of knowledge than of ignorance And why should he giue vs any more if we practise not that we haue For to him that hath shall be giuen but from him that hath not shall be taken away c. Why do many hearing the word either continue or increase in their blindnes but because they would not practise that they knew and also euen that they had is taken from them If a good conscience be not ioyned with faith faith shall be taken away and errors succeed If then we be forgetfull we must confesse that the want of practise is the cause thereof The rule of reason in all things is that the best way of learning is by practise then how much more if we practise will God increase our talents The last thing is praier which must be vsed both in the beginning in the middle and in the end Prayer must be in all the former meanes for without it we can neuer vse them nor haue any blessing by them Prayer containeth vnder it Prayer Thankesgiuing For prayer that it must be vsed when wee reade it is plaine 1. Cor. 2. The eye hath not seene c. meaning not onely the ioyes contained in the kingdome of heauen but euen those that are contained in the word And againe in the same place As no man knoweth the heart of a man but the spirit of
on as inceptors in Christianitie others walke on as proficients in Christianitie a fewe runne on as absolute christians in the race First Euery christian is the runner Secondly they begin to runne after iustificatioÌ„ by faith in Christ Regeneration Before which the shackles of sin hinder their running Thirdly the ende of this race is the ende of their life Fourthly the race it selfe is the way of Gods statutes Fiftly the place for these runners is this present world for in the world to come we neede not to runne we shall then receiue the ende of our faith which is the saluation of our soules Sixtly the marke at which they ayme is Iesus Christ that they may perfectly knowe loue and possesse him and therefore this race is nothing else but a continuall and most ardent desire studie and endeuour to profit in the knowledge faith loue incorporation and possession of Christ. Seuenthly The price appointed for such as runne well is eternall life with Christ in heauen Eightly this race hath in it these degrees maturè properè rectè constanter First maturè begin betime Secondly properé make hast Thirdly recté keepe on right Fourthly constanter continue to the ende All which that we may performe we must resolue First that we haue neuer runne farre enough for this were to dreame of an Anabaptisticall perfection SecoÌ„dly we must euer ayme at our marke which is Christ Iesus Thirdly we must forget our ground behinde vs and all those steps we haue troden in it Fourthly we must euer endeuour to that which is before vs. Fiftly we must cast off all impediments in this race Sixtly and lastly let vs consider that when we haue runne heere as fast as we can yet is our reward and crowne in heauen and this will make vs to runne on still When thou shalt enlarge mine heart Some thinke that the Prophet straitned because of his enemies meaneth that if God should graunt him victorie ouer them then his feete should be as hindes feete to runne on in the aboue named way But it is probable he speaketh of that griefe he had at the consideration of Gods wrath for sinne and indeed such sorrowes doe so drawe together the heart that they make a man not onely slowe to doe good but that he cannot moue a foote in this way but if God remoue them and quiet the conscience Rom. 5 1. we are so readie and fit to euery good worke that we will not onely walke in these paths but with great alacritie runne on in the same Nothing can stay vs when that sorrowe is taken from vs no not contempt imprisonment or losse of life THE 5. PORTION ¶ Verse 33. Teach me ô Lord the way of thy statutes and I will keepe it vnto the ende I obserue that in this one octonarie which is not to be found in any of the rest namely that in euery seuerall verse there is a seuerall prayer In the first whereof he prayeth to be taught and then promiseth to take that which God shall teach him He had before resolued to runne in this way but he felt forthwith his owne naturall aberrations and therefore commeth to this guide to be taught Teach me O Lord As the Eunuch in the Acts desires Philip to teach him and a schollet in the schoole his maister to teach him or a stranger in his iourney some guyde to teach him so Dauid heere desires God to teach him It seemes this way is hard to be found by any man and worthie to be found out by all men in which Dauid so often desires to be directed He was no doubt a guide to the blinde an instructâ—r of the ignorant and a learned scholler in the schoole of Christ but fearing all his owne wayes and hungring after greater knowledge which is as the principall wheele of a clocke to the rest he still beâ—aketh himselfe vnto prayer Why then shall we thinke that if he haue once gotten a gliâ—pse of Gods glory reuealed in his word a smaâ—ch of that knowledge manifested in his will a tast of that sweetnes which is in his Lawe or some vnderstanding of that way which leadeth to life we haue enough and are of our selues able tâ— behold that glorie apprehend that knowledge relish that sweetnes or runne on in that way O let vs rather say as Dauid doth Teach me ô Lord. Thus the faithfull after God hath liberally bestowed on them great graces ought alwaies to walke in feare and humilitie knowing that they are subiect to many temptations which they are neuer able to resist vnles he that hath begunne his good worke in them doe make them to continue in the same And I will keepe it vnto the ende It is not enough to begin well but we must goe on this is the comeplement of true pietie righteousnesse Is our garment it must be like Iosephs partie coloured coate downe to the heeles not like that of Dauids Ambassadors cut off in the middest It is the Christians sacrifice and God requires not onely the head that is the beginning but also the tayle that is the ending of this sacrifice Remember Lots wife let vs reade that historie least we our selues become an historie ¶ Verse 34. Giue me vnderstanding and I will keepe thy Law yea I will keepe it with my whole heart Giue me vnderstanding c. We thinke that wisedome is only found amongst the politicians of this world that he who can prouide for himselfe preuent his enemie circumuent his friend and see furthest into the affayres of this world he is the man yea the onely wise man But Dauid here thinks that true wisedome is in vnderstanding and keeping the Lawe of God Moses thought so Deutr. 6. Salomon thought so Prou. 1. 6. Iob thought so chapt 28. 28. and hee that is not of this minde shall one day be enforced to say Alas I haue reiected the word of the Lord and what wisedome is in me Isa. 8. If any one therefore doe want this true wisedome let him as Dauid doth and Iames exhorteth all to doe aske it of him who giueth liberally to all men and vpbraydeth none Iames. 1. 6. And I will keepe it with my whole heart As he promised before pâ—â—seuerance so he promiseth sinceritie The heart is the Christian sacrifice the fountaine of all both good and euill actions and the principall gift which God beggeth at our hands My sonne giue me thy heart It was once â—â— saying of the Bishop of Rome when he would giue licence to our English Catholiques to come vnto our Churches and so be present at our prayers Fili da mihi cor tuum sâ—â—ssicit Sonne giue me thine heart and it sufficeth but he hath retracted this his teleration now he will haue all or nothing Our God is not like their God our aduersaries being iudges He indeed requireth the heart because if we bestow it on him we will forthwith giue him all the rest Let vs not thinke that any seruice
who hearing the word were neither hote nor cold Seeing then we are rather Laodiceans than Dauids wee must crie Lord giue vs vnderstanding that we may liue Then let vs learne by other mens harmes which is a princely and heroicall kind of teaching For as Princes children are taught themselues in their owne persons but are not beaten seeing rather others beaten before them so the Lord preacheth to our persons but punisheth other persons round about vs sparing vs that we by their sinnes and stripes may learne to amend and to repent in prayer There is a winter after haruest after heate colde and it is vsuall with the Lord to tempeâ— his blessings most sweete with some crossings most sower Wherefore let vs pray with our Prophet for the vnderstanding of God his word not onely to be bettered in our mindes but also reformed in our liues Then no diuell no hell no plague no pestilence shall hurt vs yea those troublesome trials which vnto others are testimonies of God his wrath shall be vnto vs seales of his loue which although the world cannot discerne yet by faith we shall both finde it and feele it PORTION 19. COPH. Vers 145. I haue cried with mine whole heart heare me O Lord and I will keepe thy statutes Vers. 146. I called vpon thee saue mee and I will keepe thy testimonies IN the last verse of the former part he set downe the righteousnesse of GODS lawe hee prayed therefore that hee might haue vnderstanding and liue and therefore they that are ignorant haue no life in them because life is onely reuealed in the word Sinners then hauing not receiued the word are dead for the life of sinne is the death of man And our first father was dead when hee had sinned and they who liued in pleasure and all other sinners are dead though they for a while prolong their life on earth yet at death the soule goeth to hell and waiteth there for the bodie and this cuise waiteth on all Cursed are all that continue not in all things c. and after Gods great suffering they shall be cut off Hee knew that the beginning of this life was in the word and hee also knewe that the continuance of it was in the word by the grace of God and therefore hee laboured to haue it increased by the word because he was conuinced by his infirmitie that hee might lose it as Adam did and therefore hee seeketh to finish the course of his saluation with feare If Dauid whose zeale had consumed him did yet in this sort pray how much more ought we which for euery light trouble are discouraged in our dutie He prayeth for the vnderstanding of the word because the diuell wil be ready to allure vs from the word if we be inclined thereto as he dealt with Christ when he laide our scripture against it And yet he liketh not of those that rest in the literall sense but hee craueth the spirit to teach him according to the word for the spirit quickeneth and flesh and blood doth not reueale these things and all that are of God must bee taught of God Isa. 54 yet alwaies agreeable to the word Now in this part he prayeth that he may haue vnderstanding and ease from his trouble this request he groundeth on these reasons first of his earnestnes in the foure first verses secondly in respect of his enemies in the sixt verse and thirdly in respect of Gods mercies in the fift seuenth and eight verses In the foure first verses he setteth downe his earnest desire and zeale that he had and he prayeth that he may haue a good conscience in the first verse and faith in the promises in the second verse teaching that these two were al the comfort that he had in trouble when he suffered for well-doing and had his sinnes forgiuen and had the fauour of God Then if we will stand in trouble let vs labour to be grounded on the promises of forgiuenes of sinnes of a new life of his fatherly prouidence and let this purge vs from sin and if we can doe this then nothing shall seperate vs from God as Paul saith Rom. 8. and againe he saith there is no condemnatioÌ„ to them that are in Christ for they haue his spirit to purge them from sinne and to strengthen their faith The want of these causeth men to step backe and the weakenes of our faith the carelesnes of these causeth such feare in Gods children and such shrinking for the diuel layeth their sinnes to their charge which they see not discharged and their faith is weake and therefore they are diuing vp and down And surely trouble must come to all for so it is ordained though to some lesse than others and therefore when it commeth we are faint if we haue not been carefull to keepe a good conscience and to strengthen our faith But if we haue done thus then shall death be pleasant vnto vs for wee shall be blessed Apoc. 12. and our workes shall follow vs that is our faith and the fruites of our faith Againe if wee suffer for our sinnes c. then wee want faith and a good conscience and therefore we murmur and crie out yea and goe to witches and wisards Yea Gods children though they come not to this grosse sinning yet they inwardly grudge and they haue secret murmurings because they haue failed in strengthening their faith keeping a good conscience but the children of God that make Christ all in all they say the Lord giueth and the Lord taketh this is the patience of Gods children And Iob did not faile till his faith failed and though his three learned aduersaries reasoned against him to proue him an hypocrite yet his conscience sustained him and therefore reckoneth vp his vertues chapter 28. and 31. And he also confessed his faith I know that my Redeemer liueth this was his faith and this was his conscience that in his trouble sustained him These things haue no lesse fruite in prosperitie for the want of them cause men to lift vp themselues on high but the word represseth pride lust and loue of worldly things so that they are â—â—uÌ„â—le in prosperitie for the worldlings seeke after the things of this world because they neuer felt the peace of conscience they seeke their owne glorie because they neuer felt what the glory of God was and neuer seeke knowledge because they know not what the soule is Yea the children of God because they labour not continually to keepe a good conscience and to strengthen their faith they are carried away with the loue of earthly things after the example of the wicked for prosperitie is as a floud which carieth all things with it and as well good as bad and therefore they are often caried away with the loue of these outward things But the children of God which doe diligently labour after these things they behaue themselues so as that God may be glorified by their prosperitie and aduersitie
blood yet by the holy practises of good workes we easily discerne the same Now for want of this we may see the great iudgement of God in suffering the Papists heretikes familie of loue to spoile vs of this peace of conscience by teaching their false opinions of iustification by workes Which thing seeing they hold the rather with seeing the cold profession of worldly Protestants it must needs humble vs. For thus reason they that are vnstable in the truth Surely their profession is not according to the truth it is so barren of good works and they maintaine not the true doctrine whose liues are so contrary to their professions Woe be to them by whom these offences do iustly come and woe be to them that take such offences and that shut wilfully their eyes and will not see the truth Howbeit we are to profit hereby and to trauell in a greater care of good workes whereby we may stop these blasphemous mouthes of the aduersaries Vers. 167. My soule hath kept thy testimonies for I loue them exceedingly HEre he confirmeth the same doctrine which he vsed before for in saying my soule hath kept thy testimonies is all one as if he should haue said I haue looked or waited on thy saluation For as we often obserued the man of God meaneth the couenant which engendreth faith as the records and testimonials of Gods fauour towards vs. So that the effect of these words is thus much I haue an entire care in sinceritie of faith to encrease the blessed witnesses of thy loue toward me It is an vsuall phrase among the Hebrues when they would expresse their vehement affection to any thing to say My soule as Psal. 103. 1. and 104. 1. My soule praise thou the Lord and Luk. 1. My soule doth magnifie the Lord. So that here the Prophet doth not only outwardly coÌ„mend the law but saith that he hath sworne and will performe the keeping of God his testimonies With the heart saith the Apostle we beleeue shewing that the heart is the proper place of faith and not the braine and that we must as wel be touched in affection as in outward bettering of our iudgement They must be vehement passions of the minde wherewith we must let the testimonies of God sinke down into the depth of our hearts Wherefore we are here to learne that our ouer profession of the Gospell will not acquite vs before God his iudgement seate For I loue them exceedingly that is They are not of small value with me I loue them entirely because they are things most precious vnto me This is the high dignitie estimation which we owe and should performe to the sweet testimonies of our saluation Wherefore our Sauiour Christ saith the kingdome of heauen is like vnto a treasure which is hidden which when a man findeth for ioy he selleth all that he hath to purchase that Thus we see the man of God hauing made mention of faith maketh mention also of loue teaching vs that true faith worketh by loue Also he sheweth vs that the cause why the comfortable promises of the Gospell so soone slip from vs and our comforts are so momentany and griefes so sore charge vs and ouerwhelme vs is euen because we haue laid vp these promises rather in the braine than in the heart This is too short cold and small a loue for the profession of the Gospell and bewrayeth the want of faith the want of faith declareth a want of loue For if we know aright what an inestimable treasure the promises of God were in that in them we haue the assurance of all our sinnes pardoned of God his prouidence watching ouer vs his Angels ministring to vs his creatures wayting on vs that we shall be companions not onely with his Saints and Angels but heires and fellow heires with Christ and that after this life a happie crowne of glorie is laid vp for vs we should more highly esteeme of them then we doe and more heartily loue them For what maketh worldlings so to loue golde but that they thinke it the most precious mettal what causeth ambitious men so to set by prefermeÌ„t but that they thinke it the best thing for them what causeth the man so to loue or like his wife or the woman her husband but that they are perswaded that none in the world were fitter each for other When our Sauiour Christ would haue Peter to be carefull in ouerseeing his flocke he vseth this triall louest thou me Peter And the Apostle said how through loue he was inforced to preach Christ to the Church This theÌ„ must not be faint and feeble loue but a streightned and â—aborsome affection which is stil occupied in adorning the thing loued and cannot satisfie it selfe in thinking of it and in speaking of it and in doing it so that the greatnes of the perswasioÌ„ draweth out the greatnes of the affection It is then a drowsie dreame which some hold for a setled opinion who thinke that loue goeth before faith when the very heathen saw by the light of nature that a man could not loue that which he knew not And we know that faith is a knowledge with a ful perswasion so that if we loue the word exceedingly we are perswaded by an exceeding faith of the word which we loue and this faith shewing it selfe in loue is fruitful in good workes Look in what measure we are perswaded of the goodnes of the thing in that measure we loue it Vers. 168. I haue kept thy precepts and thy testimonies for all my wayes are before thee WE haue heard the man of God speaking of his faith and loue whereunto now he ioyneth his feare which moued him to keepe both the testimonies of the Lord and his precepts So that if we will grow to this measure of obedience we must first labour for faith to beleeue faith must worke by loue loue breede in vs a reuerent feare of God his maiesty which feare must engender in vs a care to please God and a griefe to displease him so that we may thus shew the prophet his meaning Lord I set all my doings open in thy sight wherefore I am carefull to doe any thing which thou commaundest and afraide to do any thing thou forbiddest So that we learne for our instruction that as the very motions of his heart were laide open before the Lord whereby he was armed with this care and feare so if we will be beautified with the like affections we must vse the like meanes True it is that God seeth all mens wayes and gageth the hearts of al as well of the wicked as of his children howbeit all beleeue not all see not this in themselues The wicked may confesse it so to be in outward things but doubtles they are not in truth perswaded that God doth see their hearts For if they were how durst they do that in the sight of God and his Angels which they dare not doe in the sight of
a double interpretation for either the meaning of them is giue me vnderstanding which is according to the prescript truth of thy holy Word or else according as thou hast promised in the Worde to them that by prayer aske it of thee But because this latter sense comprehendeth the former I more willingly embrace the latter For if God helpe vs according to his promise it is doubtles according to his word for hee promiseth nothing which is not agreeable with his word Besides this may be prâ—ued by that wich is added in the verse following where hee saith according to thy promise Now in that he repeateth the same thing he sheweth that certainly God hath promised to helpe and relieue his necessitie Neither must we thinke that this promise was made to Dauid alone who alone had not such infirmities but hee speaketh as a member of the Church for the promise appertaineth to the Church to all in the Church vniuersally Howbeit looke what the Lord had promised to all generally he applieth to himselfe particularly For we may see both in this Psalme Port 17 2. The entrance into thy word sheweth light and giueth vnderstanding to the simple as also Psal. 19. 7. The testimonie of the Lord is sure and giueth light to the simple that the promise is generall and as well appertaineth to vs as to him So that the meaning of this latter part is nothing else but this as thou hast promised to giue knowledge to them that seeke it so Lord giue it mee for I thus seeke it Thus we see how needfull it is to haue knowledge of God his word seeing none obtaine but they that pray according as God hath promised in his word according to that Ioh. 5. 4 This is the assurance that we haue in him that if we aske any thing according to his will hee heareth vs. Ye aske saith S. Iames cap. 4. 3 and receiue not because ye aske amisse We must not pray then for euery phantasie and for euery grace that commeth into our minds but for those things for which we are taught to pray according to the word But how can we doe this without knowledge how should we pray to him in whom we haue not beleeued or how should we beleeue in him whom we haue not knowne Whosoeuer then will pray aright must pray in faith and he that will pray in faith must also pray in knowledge Againe we are heere to obserue thus much that whosoeuer he be that will be directed in singular actions he must acquaint himselfe with the particular knowledge of the word Wherefore let vs learne to vse often reading hearing and meditating of the word and with often reading hearing and meditating let vs vse often praying applying and examining of our selues that we may both seeke vnderstanding in knowledge and the obedience of it in our affections For often reading hearing and meditating bring ripenes of iudgement often praying applying and examining our selues bring quicknes of our affections We shall see then for often praying the Lord will driue vs to it with often giuing of his graces with the giuing of his graces he will giue necessities with the giuing of necessities he will often giue occasions to set forth his glorie How shall we pray now without iudgement or how shall we meditate without knowledge Wee must often heare for knowledge sake we must often meditate for conscience sake For as we cannot haue profit in the generall knowledge of a thing without particular meditating of it so can wee not meditate without some troubling of our minde vnlesse we doe it of iudgement no more then not hauing knowledge we can pray without great turmoyling and troubling of our minde Thus we must ioyne all meanes together as first by conference wee must labour for knowledge to make our knowledge more effectuall wee must ioyne meditation and that both knowledge and meditation may be sanctified we must vse prayer Let my supplication come before thee and deliuer me according to thy promise Here he prayeth to bee rid from these streights and encombrances which did hinder this vnderstanding of the word which hee desired For whereas some vnderstand it of outward and common troubles I thinke by those things which goe before and comparing it with those things that follow after that he meaneth that deliueraÌ„ct which might rid him from those things which are contrarie and preiudiciall to the things before prayed for that so both being enlightened with true knowledge and deliuered from all blindnes hee might praise God more freely and liberally both for his vnderstanding and for the escapes of those distresses perplexities doubts and ignorances of his mind And thus considering that he prayeth to obtaineÌ„ the good things and to be deliuered from the contrarie euill things let vs consider of that which followeth According to thy promise If wee will obtaine any thing of the Lord wee must first vow thankfulnes and as we be suiters we must be thanksgiuers as we be suppliants wee must be plentifull in prayses to the Lord. For this is the end of our creatioÌ„ this is the end of our redemption this is the end of our sanctification this is the end of all our praying and obtaining euen plentifully to praise the name of our good God Vers. 171. My lips shall speake praise when thou hast taught me thy statutes AS wee learne now that the end of all Gods blessings is thanksgiuing and vnlesse wee purpose and will performe this we must neuer looke to obtaine any thing in fauour so we are also to learne that before God teacheth vs from aboue we are as tonguetide and cannot pray before he by his spirit doth instruct vs we caÌ„not once speake of his word This he sheweth both in the first portion and seuenth verse I will praise thee with an vpright heart when I shall haue learned the iudgements of thy righteousnes and in the second portion where after he hath prayed to be taught in the statutes he promiseth with his lippes to tel the iudgements of the Lord. We cannot then blesse God before he instruct vs. When the Lord rectifieth our knowledge with cleere iudgement and renueth our hearts with holy affections wee are most readie to praise the Lord according to that in the Psalme Lord open thou my lippes and my mouth shall shew thy praise And Rom. 8. 29. The spirit helpeth our infirmities for wee knowe not how to pray as we ought c. Wherefore if wee liue to eate to drinke to sleepe and not to praise God we liue no better than bruit beasts or rather worse for they praise God in their willing seruing of mans necessities and according to their kinde in their waies But man to whom the Lord hath giuen eyes to looke to heauen eares to heare his word speech to sound his praises a mind to conceiue his glorious works and blessed word seeing he hath these gifts aboue beasts it is certaine there must
none there it is good to make many doubts and hence commeth conference all these meanes are to be vsed for God sometime blesseth one and not another we must vse all least we should tempt God some heare and not reade some reade and not meditate some keepe their studie and neuer conferre Faith is a knowledge it is called a demonstration it hath alwaies relation vnto the word as the schollers learning is the Maisters doctrine Wicked men know the Scriptures as it is a knowledge but they cannot applie it and haue the true vse men of God speake as if they were moued therfore the interpretation of the scripture must be of the same spirit no man knoweth the minde of God but Gods spirit CHAP. XII Daemonis appellationes or the diuers names giuen to the Diuell in scripture THE Diuell is called Daimôn of his great knowledge and great experience Diábolos of his slaundering and false accusing peir ázan of sifting boring and broching the faithfull to see what is in them skoloposarkòs of making vs subiect to the rebellion of the flesh the Diuell of doing euill or à diuellendo or else as in the old english monuments the diuels fetched from the Greeke Diábolos for his authoritie the Prince of this world that is of the corrupt estate of the world for his forme and vgly shape the Prince of darkenes for his vntruth a lying spirit for his filthines an vncleane spirit for his hurting a serpent for his experience in hurting an old serpent for his strength a Lion for his greedines a ramping or roaring Lion for his poyson a Dragon for his alluring a tempter for his constraining an armed man hauing store of darts sometimes he ramps and roares in one sharpe with hornes and clawes full of terrour in a Lions skinne which is especially in the euill day at the houre of death Sometimes he transformes himselfe into an Angels shape in bright apparell full of compassion in the mantle of Samuel in a religious habit full of scripture euery other word is scriptum est setting an ambush of Diuels to inuade vs holding the crosse and this is his craft If he be able to change himselfe into an Angell of light much more is he into a shadow of the night for he setteth his nets and diggeth his pits in euery thing to take vs in our flesh by ease or pleasure or pride of the eyes suis mimis by death and the feare of it In our soule he hath his forge and bellowes euill motions lusts suggestions to kindle the fire of concupiscence in our affections bending our feare and our loue and such like to that which they should not be imployed vnto in our reason by casting doubts and planting the roote of bitternes in vs which is infidelitie in the creatures by abusing of them or by vnthankfull receiuing of them in the world by hauing his nets in riches preferments euill examples customes and euill companie in melancholie humors perswading despaire to be true sorrow in cholericke bodies perswading wrath to be good zeale in ciuill wisedome by mingling policie with Christianitie in our best motions by mingling with repentance distrust in Gods mercies with faith securitie in making vs measure Gods loue or hatred by blessings or afflictions of this life in preuenting vs of good by breeding in our hearts a loathsomnes of the word and wearines in the meaner in stripping Christ of his high Priests garments and true office of mediatorship vrging sometime these sayings Except ye also repent ye shall all likewise perish which kinde of sentences are not so properly his as belonging to his office which is a Mediator and true Sauiour 2 Sathan is inuisible changeth himselfe into an Angell of light that he cannot be discerned by the eye no nor by reason he windeth himselfe into our reason Peter thought Christ should not dye what reason was it that the sonne of man should dye CHAP. XIII Of the contempt of the Ministerie 1 IEhu being threatned called the Prophet a madbraine for so they iudged of them that digressed any whit from the set composition of words and orderly precepts of their arte which no doubt therefore hath and will come to passe because men can no longer either lend eye or eare than either they can see by reason or discerne by arte or whiles the speaker keepeth himselfe within this ordinarie course of stile or carieth himselfe euen in an orderly and oratorious period so long as wittie inuention comely compassing of matter proportionable measure of words are afforded but if a man come to cut vp the conscience and in some vehemencie of spirit dealeth more roughly and lesse orderly with their speciall sinnes then he is brainesicke and runneth as they say besides the text Neither are these complainers sillie soules but learned Parthians and wise Arabians men elaborate in arte skilfull in precepts and proud Babylonians who cannot discerne betweene a godly vehemencie of spirit for the Lord of hosts sake and a rayling austeritie of speech for malice or vaine glorie sake If then Paul be misconstrued wrongfully he must recompence such sinnes with meekenes patiently whereby often the Lord hath brought to passe that the proudest heart of most obstinate gainesayers haue beene more broken seeing the mild sufferance of the Ministers of Christ than if they had beene pursued with most hote reuengement which then especially experience hath proued true when the Lord with some crosse and humilation sealing the truth of his faithfull and zealous seruants hath caused many to thinke themselues to haue resisted the graces of God and persecuted the gifts of God in them whom they thought before to be curious precise and seekers of singularitie 2 Grieuous enough it is when our corne our cattell our goods and treasure shall come to the tables of our enemies but what though we be yet freed from such Chaldaeans yet is there a great famine in the land which they little thinke of that are the Church-robbers whom we falsely call Patrons of the Church Little thinke they of it who in stead of feeding to saluation starue many thousands to destruction in whom if there were any loue of God from their hearts I dare say and say it boldly that for all the promotions vnder heauen they would not offer that iniurie to one soule that now they offer to many hundred soules But Lord how do they thinke to giue vp their reckning to thee who in most strict account wilt take the answere of euery soule committed vnto them one by one Or with what eares doe they often heare that vehement speech of our Sauiour Christ feede feede feede With what eyes doe they so often reade that pearcing speech of the Apostles feede the flocke whereof you are ouerseers looke vnto the flock committed vnto you But if none of this will mooue them then the Lord open their eares to heare the grieuous grones of many soules lying vnder the grislie altars of destruction
one will follow wherefore as it is good wisedome not onely to auoide the plague but to eschewe euery little ragge that may seeme to carrie the plague so it is heauenly wisedome not onely to auoide grosse sinnes but all such shewes of sinnes as may draw on the other And as we count it pollicie not to go as neere the riuers banke as we can least suddenly or at vnawares we should slip in so it is a spirituall policie not to goe too neere sinne least we be ouertaken of it before we be aware of it 5 It is our corruption to be scrupulous in sinne in the beginning but when we are entred in a little wee runne ouer head and eares 6 This is a sure experience whether the sinne which hath often assailed vs shall get dominion ouer vs or not if the oftner we are tempted the more we are grieued the more we striue against it the more we labour for the contrary vertue we shall shortly be conquerors ouer it But if the first comming of sinne wrought some griefe in vs the often comming of it makes our griefe the lesse and causeth vs to cease to vse the meanes of with standing it and to be carelesse in the contrarie vertue then it were to bee feared that that sinne in time should preuaile against vs and that we should get no victory ouer it 7 Though it is hard to find out our speciall sinnes yet by often and diligent examining of our selues by earnest prayer that God would reueale vnto vs our sinnes by often hearing and reading the word by marking the most checks of our consciences and reproches of our enemies we might be led to the neerest sight thereof 8 If Gods children are readie to slip in a moment how much more dangerous is the estate of the wicked who are willing to fall continuallie It is wonderfull to see a poore sinner ready to swound and fall dead almost at euery sinne which a man would thinke to be nothing to feare him or driue him to this feare and yet when aduersities straunge iudgements persecutions and death doe come to bee exceeding patient comfortable couragious and valiant And againe it is strange to see others who maruell that men will suffer themselues to be feared with sinnes and aske what meane men to stand trembling at the word of God yet let sicknes come or if the hand of God be vpon them or let death come towards them they quake at the name of sicknes death or hell and either they proue very senslesse and blockish or else they be in a most desperate estate yea if God begin to recken with them euery countenance of a godly man euery chirping of a bird and drawing neere of the least and weakest creature towards them euery shaking of a leafe mouing of a shadow euery noyse of the aire appaleth their courage and maketh them most fearfull cowards They feare most when Gods iudgements are executed which feare least when they are threatned And they feare least when Gods iudgements are accomplished which tremble most when wrath is denounced Wherefore if wee long for courage and lothe cowardise against the euill day let vs labour for a good conscience which breedeth true boldnes and flie from sinne which bringeth a spirite of feare vpon vs as daily experience may teach vs. It is better to feare the euill to come when only feare and not euill is vpon vs than to feare then when besides the feare the affliction it selfe is come which so sorely besetteth vs that wee haue no libertie or leaue to breathe for any comfort or to hope for any deliuerance 9 They that will haue a true faith in Christ must belieue in him that he is our wisdome righteousnes sanctification and redemption Are then thy cogitations confounded Seest thou no knowledge not so much as a literall knowledge of Christ but all is doubtfulnes all is dulnes all is deadnes in thee as though thou neuer knewest heardest readest or learnedst any thing Now know and belieue that whatsoeuer knowledge experienced power of vnderstanding was in Iesus Christ the same is made thine hee is thine annoynting that will teach thee all Hast thou knowledge and yet thy life not brought agreeable or proportionable to thy knowledge Thou art troubled with thy sinnes thou feelest no goodnes thou thinkest thy selfe as an euill tree voide of all good fruite Now remember that as Christ being no sinner was made of God a sinner and punished of God as a sinner for thee thou hauing no righteousnesse art made through Christ righteous and shalt be rewarded of God as righteous through him It may be God hath enlightened thee with heauenly vnderstanding he hath hitherto strengthened thy desire in giuing thee to walke vprightly but now thou art afraid thou shalt not perseuere because of thy corruptions thou tremblest to remember how many excelling thee in gifts and graces haue fallen away and that all is but hypocrisie thine owne heart thou thinkest will one day beguâ—le thee now call to minde that Christ is made vnto thee holines not as a new Moses to follow but as a Messias to beleeue in as the author and finisher of thy holinesse so that to perseuere seemeth impossible to thee yet with him it is possible yea and more easie to continue thee in holinesse being begun than to conuert Zacheus Mathew and Mary Magdalen or to reconcile the Lambe and the Lion others which he hath surely done There is one thing yet troubles thee thou hast many things promised thee and thou thinkest they are not performed thou lookest for peace of thy minde and behold a wound of the spirit thou art the heire of the whole earth and yet pinched with pouertie thou art Lord of libertie and yet liest in prison it is so and yet in all this see Christ is thy redemption not suffring thee to be ouercome with any of these in this life freeing thee wholy from them in the life to come Admit thou werst cruelly persecuted caÌ„not he that made the fire not to burne at all the three children in the furnace make the fire so easily consume thee as thou shalt comfortablie beare it Will not he that made the Lions being hungrie not once to open their mouthes on Daniel crush thee so greedily that thou shalt willingly sustaine it Now the meanes are the word prayer and Sacraments the word carrieth the spirit of faith into thy heart prayer giueth thee a feeling of thy faith the Sacraments confirme both thy faith and feeling 10 We must not be proud in our gifts for God hath in iudgement giuen iudgement to many simple ones to spie vs out If we confesse to God we must frankly and freely bring our selues into the presence of God and lay our hearts naked and bâ—re before him we must not as harlots wipe our mouthes and say we haue offended and yet fall into sinne againe but
sinne brake Dauids heart 144 We must humble our selues to see Heretikes doe more for vaine glorie and for their sect than we will doe for Gods glorie and for his truth 145 If once we giue consent to one sinne we are made readie to fall into many sinnes and making no conscience of one sinne we shall not make conference of many and great sinnes and so being once inwrapped in sinne it is a hard thing to get out of the clawes of the diuell 149 If any man make no conscience to walke vprightly I will not free him from pouertie from sicknes from heresie for as well can and will the Lord punish the minde as the bodie 147 It is the greatest iudgement of God that can be to thriue in sinne 148 When men begin to suffer themselues to be deceiued it is to be feared they will be hardened Heb 3. 12. 13. 149 If you slip backe from the Gospell the stranger sort will be offended either by noting in you singularitie or by suspecting you for inhumanitie But O cursed corruptions of our sinfull nature if we giue libertie they will grant licentiousnes if we affoord consolation they will set on presumption if we call for humiliation they crie to desperation 150 Looke often vpon Christ when you are alone be carefull to please him for carefulnes and cheerefulnes may meete together in a sanctified minde 151 He would giue to others not such things as he loued not but such things as he loued dearely that they might know it to be a gift of loue It is the temptation of the godly to feare whatsoeuer they doe that they doe it in hypocrisie A SHORT FORME OF CATECHISING VVHEREIN ARE BRIEFLY SET DOWNE THE PRINCIPLES OF CHRISTIAN RELIGION BY MASTER RICHARD GREENHAM SOMETIMES PREACHER OF THE WORD OF GOD IN LONDON HEBR. 5. 12. VVhen is concerning the time yee ought to be teachers yet haue yee neede againe that we teach you the first principles of the word of God and are become such as haue neede of milke and not of strong meate IOB 33. 16. 23. 24. Vers. 16. He openeth the eares of men euen by their corrections which he sealeth Vers. 23. If there be a messenger with him or an interpreter one of a thousand to declare vnto man his righteousnesse Vers. 24. Then will he haue mercie on him VERITAS VIRESSIT VVLNERE TC AT LONDON Imprinted by Thomas Creede for William Welbie and are to be solde at his shoppe in Paules Church-yard at the signe of the Swanne 1611. TO THE RIHT VERTVOVS AND GODLY GENTLEWOMEN MISTRIS ANNE BOVVLES AND MISTRIS A. STEVENS H. H. WISHETH AL COMforts and mercies in Iesus Christ to be multiplied THe holy Apostle S. Iohn saith hee had no greater ioy than this to heare that his sonnes did walke in the truth The same affection all the true Ministers of Christ haue in some measure towards all the sonnes and daughters of God specially such as they haue gained or God by them hath brought to the faith of Christ. I am well assured you remember Master GREENHAMS great care and loue towards you which was vnfained because of the good experience hee had of your vnfained faith in Christ and loue towards him If hee had longer liued hee would haue reioyced yet much more to see your loue so increase in knowledge and the testimonies of your loue in the fruite of righteousnesse and in your godly perseuerance in the truth Now receiue his workes and what you long expected and desired to see This Catechisme I haue sent you that you may teach it your children as Eunice Lois did their children These letters serue wel for your own vse that you may heare them alwaies speake in his absence from you whom you so reioyced to heare being present with you and that you may haue his owne very words written and set before your eyes which you haue heard often to your great ioy sounding in your eares that so in the end you may be able by your good experience to comfort others with the same comforts wherewith yee are and haue beene by him comforted of God For the faithfull are exercised of God diuerslie some by outward some by inward afflictions of minde and some haue both troubles without and terrours within Such as bee not acquainted with the troubles of mind whatsoeuer gift they haue can bring but cold cōfort in time of need to poore soules afflicted as it is very manifest both by Scripture our common experience Now the God of peace sanctifie you both in spirit soule and bodie and keepe you with all yours blamelesse vnto the comming of our Lord Iesus Christ. Amen Yours euer in Iesus Christ HENRY HOLLAND A SHORT FORME OF CATECHISING WHereas all men desire to bee blessed and the most men are deceiued in seeking blessednes tell mee which is the true way thereunto To know God to bee my Father in Iesus Christ by the reuelation of the spirit according to his word therfore to serue him according to his will and to set forth his glorie belieuing that I shall want nothing that is good for mee in this life and that I shall enioy euerlasting blessednes in the world to come How know you this By the working of the holie Ghost and by the meanes of Gods word What call you Gods word It is the reuealed will of GOD set forth vnto vs in the holy Scriptures Which call you the holie Scriptures The Bookes of the olde and new Testament commonly called Canonicall Are all things that are necessary for vs to know contained in them Yea for God being full of all wisedome and goodnesse would leaue out nothing that was requisite for vs to knowe Is it lawfull for to adde or to take any thing from Gods word No for God hath flatly forbidden it and hath pronounced grieuous curses vpon those that doe it Why is it so grieuous a sinne Because it is a very great sinne to alter the last will of a mortall man therefore much more grieuous a sinne it is to change the last Testament of the eternall God Why is it requisite that the will of God should be set forth vnto vs That wee might haue pure rules of his worship and sure grounds of our saluation Is it not lawfull to repose any part of Gods Worship or of Saluation in the doctrine and doings of men No for all men by nature are lyars and defiled with sinne What followeth hereof That all mens doctrines and doings are mingled with lyes and corruptions How farre are wee bound to their doctrine and doings So farre forth as they be agreeable to Gods word May all reade the Scriptures Yea all that be of age able to discerne betweene good and euill ought to encrease in knowledge for their furtherance in saluation as they encrease in yeares Why must all such reade the Scriptures 1. First because euery one must be able to prooue and trie
his worship The morall law and the naturall law differ for alâ—eit the morall law be the explaining of the naturalâ— lâ—w yet it doth not follow that thâ—t which is in the morall law is no more than that which is in the law of nature 10. Hauing shewed the morall vse of the Sabbath to concerne the Gentiles as well as Iewes and answered all obiections to the contrarie In the next place he teacheth the obseruation of iâ— how it is to be kept and how it is broken what are the publike exercises of the Sabbath with what care and conscience we should prepare our selues to meete the Lord on the Sabbath how we must attend vpon him for the time present in the congregation and lastly what our priuate exercises must be after our departure from the publike assemblie 11 In the second part or negatiue â—e sheweth vs in this law what workes are forbidden and them all he referreth to these two heads First all workes of our ordinarie calling Secondly all lawfull recreations Concerning the first kind be they more vsuall or lesse vsuall â—â— question would be made if men were as wise to serue God in diâ—iâ—ing the times and seasons for the â—asements of their bodies and refreshing their soules on the Sabbath as they bâ— politike for the increase of their worldly substance And as concerning lawfull recreation on the Sabbath day If labour be forâ—iâ—den in seede time and haruest much more pleasuâ—â— all the yeere long iâ— things more needfull for the preseruation of lifâ— to the glorie of God be disallowed then assuredly these lesse needfull cannot be allowed Againe saith he the zeale of worldlings may shame vs in our securitie for so long as any profit drops on them they giue no place to pleasure Behold the policie and painfulnes of the world may teach vs what we ought to doe for our seules And thus farre of the compendious summe of the treatise of the Sabbath Of this argument I found three very good copies after due examination and conference had I haue here published the best in my iudgement both for matter and forme in the best manner that I can This worke hath beene in many hands for many yeeres and hath giuen light to some and I trust shall giue further occasion to others to trauaile yet more herein for the good of posteritie And whereas so many in all Churches in these daies passe by this argument of the Sabbath and that other of Titâ—e is meere shadowes and ceremonies it were to be wished that as this reuerend man of God and Maister D. B. haue painfully trauailed in the one so the learned and faithfull seruants of Christ would communicate their knowledge and iudgement of the other vnto the Church and people of God The seuenth portion is short but containeth very good notes of saluation and of an vpright heart The eighth and last part oâ— treatise teacheth vs very profitable and necessarie rules for the reading and vnderstanding of the holy Scripture which be these 1. That Gods people which will profit by prâ—â—â—â—ing must 〈…〉 the reading of the holy Scriptures for that none saith he â—ar so wâ—ll profit by preaching as they that hâ—â—e beene iâ—â—iâ—â—d vp in reading the Scriptures or hearing thâ—m râ—â—d 2 Next to profit by reading of the Scripture â—e requireth â—â—â—â—â— speciall things to be obserued 1. Diligence 2. Wisedome 3. Preparation 4. Meditation 5. Conference 6. Faith 7. Practise 8. Prayer 1. Diligence maketh a rough way plaine and easie here keepe an euen course and perseuere without wearines or starting from it 2. With diligence desire to ioyne wisedome for choise of matter what of order how of time when to reade For matter search things reuealed and hunt not after things not reuealed In things reuealed seeke after things most necessarie and then things lesse necessarie For order first desire to lay the foundation of Christian religion then build vpon it as God giues thee increase of faith and knowledge For time we must not reade alwaies but keepe our appointed times The Sabbath day we may spâ—â—d a great part of it in reading the nâ—â—â—â— daies in the morning at noone and euening when we may redeem the day from the workes of our calling 3. Againe a due preparation is required whereunto appertaine first the feare of Gods maiâ—sâ—â—â— wâ—ich serues well to correct the pride of reason and to subdue our â—ffâ—ctions â—nd so to fit vs for the châ—le of Christ Secondly faith in Christ for that he alone opâ—â—â—th â—ur vnderstanding that we may vnderstand the Scriptures Thirdly great desire in the heart 〈◊〉 vpon the good word of God 4. The fourth propertie is meditation which is the life of all good learning and makes that we haue heard to be our owne and this is two-fold first of the minde or vnderstanding discoursing of things read or heard Secondly of the affection when liking any thing in iudgement we labour that it may worke also vpon our affections Here this rule is to be noted that meditation without reading â—â— câ—râ—neous and reading without meditation barren 5. The fifth helpe here is conference For if in naturall things and in all things appertaining to this life man standeth in neede of the helpe of other men much more in spirituall things 6. The sixt propertie after reading meditation and conference is faith which he requires as an increase of that aforegoing preparation We must beleeue in Iesus Christ by a generall faith going before but we must vse saith he all the meanes before named to increase our knowledge and faith in all particulars after 7. The seuenth is practise for this is a good way to increase our store to put to good vse that mediocritie of knowledge and gifts we haue receiued And assuredly according to Christs words we see by daily experience their gifts decay which put them not in practise 8. The eight rule or propertie is prayer and thankesgiuing With this he wilâ— vs to begin to continue and to end this whole worke Like as we haue no title to meate and drinke without our prayer so saith he they be impudent that doe touch Gods booke without prayer And here he requires also a spirituall thank sgiuing for saith he if this be needfull for corporall foode how much more for spirituall be thankefull for any light and for euery good motion which proceedeth from Gods spirit And thus farre the compendious summe of all these treatises Now Right Worshipfull this holy worke I recommend to your protection first because I knew not any in heart more affected towards that reuerend man Maister R. Greenham who was the author of them all Againe this worke in part appertaines to one of your Worships by a former dedication And therefore I am the more bold to recommend it thus amplified and inlarged vnto you both And the rather for that Gods good spirit hauing so knit your hearts together in the holy faith of Christ I may not doubt
as though God were not able to recouer him Now to proue this the man of God bringeth an argument only for confirmation of the doctrine immediatly going before it is drawne from the greater to the lesser This man esteemeth one day aboue another day and another man acounteth euery day alike Which reason is thus much in effect although there should be some so weake in knowledge that they should make no difference of daies in respect of their vses which vndoubtedly is a great error yet I would not that for this respect a man should count him for no Christian much lesse then must this be done to one that of infirmitie eateth herbs which is a lesse error than the other The stronger opinion is set in the first place the weaker in the last For as this is the stronger one beleeueth that he may eate all things so this is the weaker another eateth herbes as this is the worke of faith this man esteemeth one day aboue another so this is the weakenes of faith another counteth euery day alike He that obserueth the day saith Paul he doth it not without knowledge and iudgement but obserueth it to the Lord so that the Sabbath day is the Lord his day This is the strong opinion I say to distinguish one day from the residue which was vnknowne to the Gentiles who although they had many holy dayes through a corrupt imitatiō of the Iewish obseruation which they had heard of yet were they ignorant of the true day But now hearing of the Lord his day some among them began to doubt of it with whom the Apostle willeth the stronger to deale in loue In our dayes we see that because there hath bin much crying out against holy daies some also wil not stick to cry out against the Sabbath Wel if a papist in al other general points of doctrine should be truly cōuerted vnto Christ and for want of instruction doubteth of the Sabbath we are in loue to deale with him and for a season to support his weakenes How be it we must remember that the weake must not alwayes be borne with as appeareth by the Apostles words chap 15. 2. Let euery man please his neighbour in that that is good to edification So long then as the errour is of weaknes and that it is but an infirmitie in the man from which by the knowledge of the truth he would be rid and be deliuered he must be borne with But if it proceede of illusiō obstinacie of a prefract iudgement as deceiued by the diuell then he must not be borne with no not euen now a dayes nay if we be herein faultie the errour is not so tolerable in vs as it was in them in that they wanted the old and new Testament both which are so abundantly opened vnto vs. But if one truly repenting him of his sinnes faithfully beleeuing in Christ shall through ignorance be afraid of the Sabbath as of a seruile ceremonie he is so farre to be borne with as he desireth to come to the truth if he come once to be obstinate he is no longer to be borne with But how proue you that this is the stronger opiniō to esteeme one day aboue another day and that this is the weaker to count all daies alike I answere the Apostles did obserue one day and cōmended it vnto vs by their owne practise which no doubt they wold not haue done had it been the weaker part Besides it is not vnlike but a law for obseruing this day was also made by them Act. 15. and therefore it must be the stronger part And although the Iewes could not be brought from their day yet the Apostles might haue one day Againe in that the Apostle would haue none iudged that of weakenes shall not obserue the Sabbath yet he doth not onely himselfe iudge the Galathians but also as being ielous ouer them he telleth thē that he feareth their falling away because they obserued dayes and moneths and times and yeeres it is apparant that this is the stronger opiniō especially seeing that Coloss. 2. 16. he saith Let no man condemne you in respect of an holy day or of the Sabbath daies that is if ye will not vse their solemne Sabbaths of their ordinarie feasts yet are ye free and the Church must not iudge you No◠that the Apostles practised this day it is euident Reuel 1 10. where it is called the Lords day As also 1. Cor. 16. 2. Euery first day in the weeke which in an ancient Greeke copie is called the Lords day Moreouer Act. 20. the Church kept this day because in it the Lord drew light out of darknesse and CHRIST on this day rose from the dead and the holie Ghost was sent in it whether wee may call to minde in it our Creation Redemption and Sanctification And where it is commonly translated 1. Corinth 11. When yes come together in the Syriake translation it is found O◠the Lords day when yee meet Wherefore it is like that the Apostles obserued this day and therefore also it appeareth in this place which we handle that it is the stronger opiniō wherein though a man faile through in firmity he is not to be iudged Thus we see how this place maketh nothing for the purpose of them that would disanull the Sabbath but is brought in rather by the way of an argument that if a brother counted all daies alike which was a great weakenes yet should he not be iudged so farre off should they be from iudging him that of weaknesse eateth herbes which is the lesse error Here if any shall obiect that our first parents did eate nothing but herbes fruits and therefore we should content ourselues therewith I answere that their nature being in innocencie was so sound whole and perfect that they needed not other nourishments as we doe who by reason of our weaknes and frailty which accompany sinne had need of other creatures all which are pure vnto vs by the word by prayer Now if our father 's not needing other creatures for their corporall foode stood in neede of the Sabbath much more we standing in neede of our creatures haue neede of the Sabbath The second reason is taken out of Galath 4. 10. Yee obserue daies and moneths and times and yeeres 11. I am in feare of you least I haue bestowed on you labour in vaine To this I answere that we must not stand vpon the titles of letters but obserue the scope of the writer and weigh the drift of the epistle The state of the cause is this the Galathians were Gentiles who by Paul his ministerie had receiued the Gospell afterward certaine false Apostles as all the learned agree crept in who did make them beleeue that because the same ciuill policie of religion should be there which was among the Iewes besides the puritie of Christianisme went about to intermingle the superstitions of Iudaisme The Apostle therefore sheweth that Christ
conuey themselues vnto warmer climates vntill the spring time and man alone either vnsensibly doth not foresee or vnaduisedly will not auoide the perillous times to come To conclude Matth. 16. 2. 3. our Sauiour Christ reprehendeth the follie of Pharisies saying When it is euening ye say Faire weather for the skie is red 3. And in the morning ye say To day shall be a tempest for the skie is red and lowring O hypocrites yee can discerne the face of the skie and can ye not discerne the signes of the times True it is that this spirituall vse and holy meditation of the creatures of God should be our whole life howbeit because our distractions in our lawfull and ordinarie callings will not permit this so fully in respect of our finite nature we must remember on the Sabbath day to vse a recouery and by Christian diligence to make recompence for our former negligence herein And in so heauenly a varietie which both by precept and practise we haue receiued of our forefathers for this purpose we shall much profit and set forward this exercise if in wisedome of the spirit we endeuour to frame our meditations especially about those things whereof by reason of our callings in respect of our countries in consideration of the season of the yeere we haue most speciall occasion offered Now if by reason of some dulnes or deadnes by the corruption of nature and secret punishment often incident to the dearest children of God we cannot so reuerently cheerefully and comfortably doe these duties required by our selues alone we may humbly vse the remedie which by the communion of Saints the Lord in this case hath prouided that so frequenting the holy companie of the godly learned and zealous vnto whom the Lord hath giuen greater libertie both of graces and of spirit we may be humbled in regard of our owne wants and take the supplie by them in them that if we cannot either for ignorance or blockishnes reade the things heard compare the places by publike ministerie receiued pray for the fruite of them if we be not able to refresh our selues with considering the workes of God then we must attend vpon the reading conferring and praying thanksgiuing singing and meditations of others that so at the least we may either haue our iudgements cleered or our affections better stirred vp Neither must we blush or be abashed to acknowledge our wants vnto our brethren but with all humilitie earnestly deale with them and enquire of them how they can compare and reconcile the places deliuered how they can amplifie it by meditation how they feele their affections renued how they can frame a prayer of it how they can gather of the creatures and workes of God some fruitfull matter of thanksgiuing that by their godly participation we may haue either our ignorance helped or our infirmities relieued For vndoubtedly this is the cause why so many doe rather in ignorance and deadnes beare the Sabbath as a burthen euen in that they are ashamed by asking the helpe of others to bewray their ignorance or display that corruption of nature which indeed they see and seele in themselues Against which worldly and carnall shame we must fight if euer we will triumph ouer that endlesse shame of the wicked and prouoke our selues by that wholesome and mutuall societie which becommeth the children of God either for the increase of spirituall gifts or for a charitable supporting of the infirmities one of another And these briefly be the exercises of faith and repentance whereby we may either stirre vp our selues or be stirred of others Now it remaineth to intreate of the duties of loue because the Lord his Sabbath is not a day of knowledge alone but of loue not onely of hearing the word by preaching but also of doing the word by practising and these duties either respect the persons of our brethren or they concerne such things as are about our brethren The things concerning their persōs are either in regard of their soules or of their bodies the exercises respecting the things that are about them are either appertaining to their goods or to their credite The duties vnto the soules of our brethren are to teach the ignorant to bring sinners to repentance to bind vp the wounds of them that are afflicted in spirit to comfort the weak to strengthen the hands that fall downe and the knees that are readie to faint to stirre vp them which be dul to admonish the vnruly to confirme the faith of them that beleeue to encourage them in weldoing which haue begun well and to rebuke the wilfull offenders And though these should be the exercises of euery day yet especially they belong to the Sabbath wherein we make a supplie of the wants which we haue on the weeke daies The duties of loue required to the bodies of our brethren are the visiting of the sicke the relieuing of the imprisoned the helping of the poore and miserable the feeding of the hungrie the cloathing of the naked the comforting of the distressed the bestowing of our goods on them that are needie In the primitiue Church as they did euery Sabbath receiue the Sacrament so they laide something downe to the vse of the poore which they did both to giue some thankefull testimonie how the Lord the weeke before had blessed them as also to shew some godly token of their pittie to their afflicted brethen Concerning the exercises of loue towards the credit of our brethren if we shall heare of any secret reports tending to the discredite of others wee must not onely carefully suppresse it but wisely endeuour to recouer their former credite This requireth heauenly wisedome both to admonish the author of euill reports as also to signifie vnto the man euill spoken of what hazard and shipwrake of his good name is pretended yet still concealing the person and vrging the report that if the partie be guiltie he may the sooner step out of his sinne the Lord hauing discharged such a warning peece against him or being guiltlesse that he rather seeke to proue by the rumor than to pursue the author But alas the sinne of our age hath not onely brought in the ignorance and banished the practise of this Christian dutie but also which more is in stead of healing we would the credite of others and it is hard to discerne whether there are more willing to report euill or not vnwilling to heare euill reports of others Who seeth not the common profession of our Sabbath to be a table talking and vaine babling of the infirmities of others tossing to and fro the credit of our brethren as a tennis ball and this not onely vsed among brainsicke and vnstable women whose tongues labour of some greater infirmitie but also of men who vndiscreetly either set abroch or draw out to the full measure and past measure the discredit of their neighbours so that they are so farre from saluing such sores
and stopping such breaches that they lance deeper and roade further then any haue done before them Furthermore in all these exercises both publike and priuate both concerning faith and the duties of loue both with our selues and with others two things especially of vs must bee obserued First we must at night trie our hearts with what truth with what care and with what sinceritie we haue done these things because as God abhorreth hypocrisie in euery thing so especially he cannot abide it in his owne worship Secondly wee are to examine our selues with what profit either to our selues or to others with what comfort with what increase of good things we haue been conuersant in these dueties that wee rest not in the work wrought but that we may offer vp the fruits of our holy increase in a good conscience to the Lord. The first thing then is to trauaile with our hearts for sincerity because though generally all the cōmandements require spiritual obedience yet those more peculiarly which immediatly do binde vs to our God This we shall do if we do the duties of faith faithfully the exercises of repentance carefully the duties of loue louingly On this manner then may we expostulate with our selues Hath the Lords increase of mercie brought me a daies increase of holines how is my knowledge increased my affectiōs touched my faith strengthened my repentance renewed the loue of the Saints in me confirmed How did the word pricke my heart how were my affections quickned by prayer how much was my faith strengthened in the Sacraments Hath the Sabbath been our delight are we nearer to God in faith and repentance are we nearer our brethren in loue and beneuolence are wee better affected to the glorie of God is sinne more grieuous vnto vs than it hath been If it be giue God the glory in Christ if not let our losses cause vs to make some godly recouery in time to come These things little thought of is the cause why for the most part and almost generally we rest in the ceremoniall vse of the Sabbath Now let vs consider a little of the goodnesse of God in giuing so holy a varietie of good things the consideration whereof partly may humble vs and partly comfort vs. For in so rich and princely vicissitude though we doe many things yet some duties priuate or publike with our selues or with others may be left vndone if we doe the outward actions we faile in inwerd affections this ought to humble vs. Howbeit wee may here also sucke out some comfort to the more alluring of vs to these holy exercises in that though we be weary of one exercise we may refresh our selues with another if we profit not by one we may profit by another so that if we be altogether voide of delight and reape no profit at all we cannot but excuse the Lord accuse our selues For if we cannot thriue in priuate exercises we may gaine by the publike meanes if we can finde no delight by ourselues we may ioyne with others if we cannot profite by reading we may profite by praying if not by praying then by meditating if not by meditating then by conferring if not by conferring yet by singing if not by singing yet by viewing the creatures of God if not by these then by teaching admonishing and visiting of others if not herein by suffering our selues to be taught admonished and instructed of others Wherefore as in a solemne banket furnished with diuers meates the weakest stomacke not liking one dish may refresh it selfe with another vnlesse the appetite bee altogether gone so in this heauenly varietie the Lord hath prouided that the most weake may comfort his conscience if not with one spirituall daintie yet with another vnlesse it bee so sicklie that it is altogether gracelesse and voyde of hope of recouerie which the Lord in his mercie keepe from vs. And thus hauing shewed what is commanded let vs goe forward to those things which are forbidden The Sabbath wee say is broken either by generall impediments and lets whereby we cannot sanctifie the day or else by those euill fruits which follow the not keeping of the same For as there be two things commanded to wit rest and sanctification of the rest so two things are forbidden namely labour and trauaile so farre as either they hinder the sanctifying of the Sabbath and the prophaning of the Sabbath rest First of the impediments of sanctifying of the Sabbath which in their owne nature are indifferent wee must know that as the furtherances of this sanctification are commanded so the hinderances are forbidden and as rest is so farre commanded as maketh to the sanctifying of the day so our works are not simply forbidden but so farre forth as they be hinderances to the holy obseruation of the same And these be either lawfull workes or lawfull recreations and pleasures And therefore as wee say in the Commandement going before that all vaine light vsuall and accustomed othes are forbidden and yet affirme that all such othes are commaunded as are taken vp in the defence of God his glorie our brethrens welfare or in any other cases of weight and importance when the things must needs be knowne and otherwise than by an oth cannot be knowne so wee say in this precept all vsuall affaires on the Sabbath are here forbidden and we grant that if these fall out for the glory of God in the preseruation of his creatures necessarily to be done or so as they may enable vs the more to any duties of the Sabbath then they are not onely not forbidden but also more streightly enioyned vs. And therfore as no others creeping in vnder pretence are allowed but such as are weightie likewise we permit no works of pretended necessitie but such as in that they cannot be done the day before nor the day after are for the former considerations necessarily required And whereas the Lord doth not onely giue leaue to draw the Oxe or the Asse out of the ditch to preserue their liues but also to lead them to the water to make their liues more comfortable to them so we permit not only things needfull to the life of man but also things conuenient to the vse comfort of man as the dressing of conuenient meates whereby a man may be made more cheerfull in the duties of sanctification so that both in vsing them we refresh not oppresse our selues and in preparing them we vse the time before after or betweene the publike exercise But as God hath permitted this leaue so we on our parts are to take heede that we abuse not this libertie For when the Lord is so equall liberall and fauourable in granting and pardoning our necessitie and furthering our conueniences he will not doubtlesse leaue vnpunished the greedy gaine-feekers which vnder the forge of necessitie abuse their libertie his liberalitie The lawfulnes of which permission is taught vs by Christ himselfe
man so no man knoweth the meaning of the Lord in his word except God giue him his spirit to declare it vnto him And if we must pray when we come to our meate and drinke that God may giue nourishment to vs by them then how much more must we pray God to nourish vs by his word for else we cannot profit thereby And as no man dare touch meate and drinke before he pray and we haue no title to it before it be sanctified to vs by prayer how impudent are they that dare touch Gods booke without prayer or thinke that otherwise they haue title vnto it Paul may plant and Apollo may water but God giueth the encrease so if any be senselesse still and yet haue heard long it is because God hath not reuealed his wil vnto them Men may be diligent yet they shall erre if God giue not his spirit and though they meditate and conferre yet they shall be punished for giuing libertie to their rouing braine and to their tongue except they pray for Gods spirit Many rest in knowledge and want faith because they want prayer and wee rest in knowledge and neuer practise because wee pray not to God to write his law in our hearts by his spirit that now not wee but he may worke in vs. They that take any thing in hand without prayer howsoeuer they say they abhorre Poperie yet they practise it because they take vpon them to haue some power in themselues For thanksgiuing if we be bound to praise God wheÌ„ he hath fed our bodies how much more when he hath fed our soules And shall God be iustly offended with vs if we thanke him not for our refreshing with meates sleepe c and shall wee not tremble for feare of reuenge if we haue not praised God for any light or any good motion that he hath put into vs For want hereof â—fter some lightning followeth some darkenes and after much feeling commeth deadnes and by this meanes Satan goeth about to take all Gods graces from vs. Dauid saith Blessed art thou Lord O teach me thy statutes This sheweth that wee must euer praise God before we come to reade Many are feruent in asking but cold in giuing thankes And if we would giue thankes to God it would much ease vs in asking and God would not punish vs in taking his graces from vs. FINIS A TREATISE OF THE RESVRRECTION Psalm 16. 10. For thou wilt not leaue my soule in the graue neither wilt thou suffer thine holy one to see corruption Philip. 3. 20. Our conuersation is in heauen from whence also we looke for the Sauiour euen the Lord Iesus Christ. Vers. 21. Who shall change our vile bodies that it may bee fashioned like vnto his glorious bodie according to the working whereby hee is able euen to subdue all things vnto himselfe ARe wee perswaded with the Prophet of God Psalm 16. that wee shall bee raised and freed from corruption that our death is a sleepe our graue as a bedde and that that God that raiseth the Sunne daily out of his denne will drawe vs also out of the earth then haue we true faith which vndoubtedly wee shall finde more strong if long before death come wee would exercise our selues with the meditations of death Many wee see by deferring all vnto the last ende die heathenishly many who would seeme to haue more heroicall spirits desire vnnaturally to dye not that they are surcharged with the burthen of their rebellion and corruption but because as beasts they neither can reioyce in things in heauen nor feare the paines in hell These are more drowsie and senselesse beasts than those who are more loth to depart in whom appeareth more nature and some conscience but the other degenerating from nature are a farre more monstrous and daungerous kinde of people Howbeit the common sort of people commend this kinde of death they say thus he departed as meekely as a lambe he went out of the world as a bird goeth out of the shell he died very quietly neuer speaking a word nay they might say more truly he died beastlike he gaue no token of repentance in acknowledging his sinnes he shewed no fruite of faith how he was saued in Christ he gaue no testimonie of his hope in witnessing a ioyfull resurrection and chaunging to a better life Thus wee see how readie wee are to extreames either fearing death too much or fearing it too little Well if wee will be rid of that feare in excesse behold here is a remedie My flesh doth rest in hope for thou wilt not leaue my soule in graue But there are othersome who can yeeld quietly to death also what is their reason what is their faith forsooth they say they must pay that willingly which is due of necessitie and seeing they owe God a death they had as lieue die at first as at last when the debt is payed it can bee no more required It is farre otherwise with the children of God who of all others haue the greatest preferment by death yet hauing tasted of the land of the liuing euen in this life cannot satisfie themselues in the multitude of many dayes with the sweete sâ—ppe thereof vntill their measure be brimme full Then they dying in the ripenes of yeeres and in the fulnesse of dayes are gathered in their due time into the Lord his barne as a ricke of corne Then they hauing fought a good battaile runne their full race and kept a true faith can with ioy in Christ looke for the crowne of glorie which is prepared for them To this wholesome meditation and fore-thinking of death the daily mortalitie and dropping away of others ought to stirre vs vp For wee see many round about vs of the same complexions of the same age that we are of breathing of the same aire vsing the same diet which wee doe who goe before vs and are gleaned from those miserable calamities which our long contempt of the word hath threatned to fall vpon vs. Let vs labour then to lay vp our flesh in hope that our departure from hence may be as the sailing ouer the Seas as the trauailing of a woman as a deliuerie out of prison and a returning from exile Certainly a man is neuer more tried to be a Christian than in contemning death for Heretikes concerning other things may haue as great gifts as other professors but in death they will bewray their hypocrisie either in murmuring as dogs or in vnsensiblenes as blockes But in Christians there appeareth such an heroicall alacritie tempered with so gratious humilitie that they desire not to liue but to keepe a good conscience they refuse not to die for nothing but for hope of a more happie inheritance It may be that others as we said may shew some cheerefull countenance to die but it either proceedeth of some phrensie vnaduisedly or of rashnesse especially or of numnesse carelesly Neither would I haue any
of the word of God succeeding them vnto the end of the world as it appeareth by Matthew the 28. the 19. and 20. verses Goe therefore and teach all nations baptizing them in the name of the Father and the Sonne and the holy Ghost teaching them to obserue all things whatsoeuer I haue commaunded you and loe I am with you alway vntill the end of the world The Apostles are gathered to their fathers but the ministerie shall be for euer it continueth vnto the end of the world therefore vnto the Ministers also are committed the keyes of the kingdome of heauen and they are the porters of the kingdome of heauen as the Apostles were Now this is euident by Ephes. 4. 11. c. He gaue some to be Apostles some Euangelists some Pastors and some Doctors And vnto these hee committed the ministerie of the word vntill the time that all the elect Saints of God were gathered together and the bodie of Christ througâ—ly builded vp which should not be before the end of the world By this we see that the Ministers are the porters of heauen and that they haue the keyes of the kingdome of heauen as the Apostles had Of this kingdome our Sauiour Christ speaketh Matth. 23 13. where hee reprooueth the Scribes and Pharisies saying Woe bee vnto you Interpreters of the Law for you haue shut vp the kingdome of heauen before men for ye your selues goe not in neither suffer ye them that would enter to come in What these keyes be our Sauiour Christ sheweth Luke the 11. the 52. saying Woe bee vnto you Interpreters of the Law for yee haue taken away the key of knowledge yee enter not in your selues and them that came in ye forbad Of this kingdome our Sauiour also speaketh Matth. 9. vers 35. And Iesus went about all cities and townes teaching in the Synagogues and preaching the Gospell of the kingdome And in the 10. of Luke the 10. and 11. verses our Sauiour Christ biddeth his Disciples to goe and preach but if they will not receiue you goe your waies out of the streetes of those cities and townes and say Euen the dust that eleaueth on vs of your citie we wipe off against you notwithstanding know this that the kingdome of God was come neere vnto you And in Luk. 17. 21. when the Pharisies asked Christ a questioÌ„ when the kingdom of Christ should come hee answered them and said The kingdome of God commeth not by obseruation and glorious signes neither shall men say loe here and loe there for the kingdome of God behold it is among you And here wee must beware of these translations who haue it thus translated the kingdome of God is within you for we must not thinke that the kingdome of God was in euery one of the Scribes and Pharisies but that it was amongst them so that euery one is not the kingdome of God as the Familie of loue teacheth And in Matthew 21. vers 43. Christ speaking vnto the vnthankfull Iewes saith The kingdome of God shall be taken from you and shall be giuen vnto a nation that shall bring foorth fruite Where we see that the kingdome of God is taken for the ministerie of the Word and the application of the kingdome of God vnto vs and here wee are to know that by these meanes of the ministerie of the Word as Fasting Prayer c. the kingdome of God is offered vnto vs but these are not the kingdome but the meanes to bring vs thereunto as is euident by Esay 52. vers 14. the which afterward is repeated and applied vnto this end of the Apostle Paul Rom. the 15. and 21. verse To whom hee was not spoken of they shall see him and they that heard not shall vnderstand him where it is apparant that the ministerie of the Word is the meanes to bring vs to the knowledge of Christ and so to his kingdome The kingdome of God is wholy spirituall as Romanes the 14 and 17. verse The kingdome of God saith the Apostle is not meate and drinke but righteousnesse and peace and ioy in the holie Ghost And that the kingdome of God consisteth partly of all the graces of the spirit proceeding from this meanes it is euident by the 2. of Peter the 1. and 4. verse c. Therefore giue all diligence thereunto ioyne vertue with faith and with vertue knowledge and with knowledge temporance and with temperance patience and with patience godlinesse and with godlinesse brotherly kindnesse and with brotherly kindnesse loue for if these things bee among you and abound they will make you that you neither shall bee idle nor vnfruitfull in the knowledge of our Lord Iesus Christ. Wherefore brethren giue diligence to make your calling and election sure for if you doe these things you shall neuer fall for by these meanes an entrance shall bee ministred vnto you aboundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ. Thus then we see that the kingdome of God consisteth in these things as in respect of the outward meanes which is the Word and in respect of the fruite of these meanes it consisteth in these graces which fruite God bestoweth on them which vse the meanes Here then wee learne that none shall make appearance in the kingdome of God hereafter which maketh not an entrance into it here He which taketh not possession of it in this life shall neuer possesse it in the life to come none shall rise and raigne with Christ which doth not with him here crucifie himselfe and rise from sinne on earth for who so will be made partaker of the kingdome of heauen must here wholie addict himselfe to seeke the kingdome of heauen Therefore it behooueth euerie man to make an especiall account of these meanes seeing that by them wee haue alreadie passed the second death and entred into the kingdome of God which whosoeuer doth not enioy here can neuer enioy it in the life to come wherefore the kingdome of God is and may well bee called a treasure The righteousnesse of Christ Iesus with the peace of conscience ioy in the holy Ghost vertue faith knowledge temperance patience godlinesse brotherly kindnes loue c. these bee sure gages seales and pledges vnto vs of our entrance into the kingdome of God and therefore most excellent treasures For if that bee a treasure which if a man haue he needeth nothing else and without which if he haue all things he hath nothing then may this rightly bee called a treasure for all things without them are nothing and these without al other things are sufficient for our saluation Therefore this being so great and inestimable a treasure is highly to be esteemed of vs. Haue we this treasure then wee neede not to esteeme of all other things In iudgement men doe see that the onely treasure of man is the saluation of the soule this is a granted rule neither doth this neede so much to be proued vnto
is said to do it by the operation of Satan so that though the Lord be the supreme worker yet Satan is the instrument What shall we say of the rage of sinne in these dayes what shall we say how Satan daily bewitcheth vs in Paganisme Atheisme Macheuillisme Anabaptisme c Is not all this sufficient to proue that Satan taking vp the wisest men of the world to his seruice is a spirituall wickednes Whereof comes it that sodainely a poore man becomes a cunning Artist or that an ignorant man presently should speake with diuers tongues or that silly soules should be subtill disputers What is it that sinne is now adayes so subtilly so closely so wittily dispatched Why doe men to maintaine Papisme forgoe all their goods suffer their bodies to be whipped Doe not all these proue that Satan is a spirituall wickednes Againe if we looke to the height and shamelesnes of sinne to see how men prostitute theÌ„selues to sinne we must say Satan hath bene mighty powerfull in deluding mens minds in hardening mens hearts so that no word can pierce them therefore it is that Paul saith men are blinded in their minds therfore Paul would haue vs to tolerate and suffer such as Satan doth hold in chaines 2. Tim. 2. Here let vs see a difference of the sinnes of the godly and vngodly The wicked rage and deuise platformes the godly for a time may be vnder Satan 2. Timoth 2. but they sinne of infirmitie not of wilfull selling themselues to sinne So great a cause of thankfulnes we haue that we are not raging in hellish sinnes in that we are simple bunger like sinners Besides the godly are sillie the wicked subtill in sinne So great a cause of thankefulnes we haue that Christ the stronger man hath ouercommed The Diuell hath power but by derination he hath a strength but by limitation he hath force but in darkenes So great a cause of thankfulnes we haue seeing Christ hath wisdome enough in God to ouercome the wisdome of Satan in euill Thogh then Satan be strong yet none is greater then the Father none mightier then Christ who hath captiuated Satan vnder his feet So great a cause haue we to be thankfull that Christ will not only in his presence himselfe but in vs by his power also he ouercommeth A further vse of this is to trie when our teÌ„ptations come of the natural corruption or of Satans malice To this we answere that as our enemies are described by power policie so when temptations come so strongly and sâ—ily that it is aboue reason then the aduersarie abuseth our weaknes our owne teÌ„ptations come more remissely easily but wheÌ„ these temptations hale vs more violeÌ„tly then we fight not with flesh alone but with spiritual aduersaries In the book of Exod. meÌ„tion is made of a spirit of jealozie which is more then natural jealozie In the booke of Iudges an euill spirit was betweene Abimelech the Sechemites which was more then frailtie of the flesh In the Gospell mention is made of an vnclean spirit returning with 7. spirits more so that the pulling of our affection is of Satan as Christ said of Satans operation to Peter that Satan sought to sift him and to deale with him and indeede Satan did so daunt and circumuent him that he spake he knew not what so that this fell not onely on the wicked but on the godly as Satan so bewitched Dauid in vnderstanding that hee made him to number his people Hereof it is that we pray not to be led into temptation because though I am well purposed yet so many vaine reasons rage in vs and forcibly drawe vs another way that wee may see somewhat more than nature Likewise when we shall without any obiect bee carried away with some affection so strongly that though our life lay on it we cannot containe our selues When Paul Ephes 5 biddeth vs be angrie without sinne hee sheweth that there is a naturall affection without sinne but because our affections are without rule and mixed with sinne hee saith iâ— so doing wee giue place to the diuell So that there is a great difference betweene a naturall anger and a carnall sinfull anger which besides the instinct of nature is wrought by Satan And therfore as it is good to stop the first breaches in bankes for feare of further danger so it is good to murther the first motions of sinne by the word prayer fasting and admoniâ—ion least giuing the sway to our affections they ouerrunne and ouerflow vs throughly and so we are carried to strange and furious sinnes Wherefore first we are to be thankfull that we may know how to preuent sinne for wee may soone let in a guest which wee cannot well let out againe and we must labour to represse such raging euils Yet another vse of this doctrine is that wee must thinke how oft wee deale with more than with men when wee deale with heretikes or with angrie bloodie men who often are stirred vp by Satan so that they spoyle themselues and others The ignorance of this doctrine breedes ielousies repinings and malice that when we thinke to reuenge others wee reuenge our selues This is now without cause now if we haue a iust cause yet for want of loue wisedome and humilitie we spoile our good cause harden our aduersaries and hurt our selues Wee must not resist policie with policie nor requite euill with euill but in wisedome be long suffering pardoning man as we would bee pardoned of God For this cause fight He bids vs not to make truce with our enemie though our enemie bee strong and subtill yet fighting vnder Christ wee are to stand fast Christ hath subdued for vs and he will subdue for vs Still wee must remember to resist with Gods harnesse which as surely exceede Satans harnesse as heauen excels earth or hell For want of this armour wee see wise and ciuill honest men fall into horrible sinnes For want of this armour come such disputes with Satan which simple soules vse not being able to discerne which is the true armour For want of this armour greene Christians and troubled consciences looking for their owne armour rather than the armour of God inwrap themselues in most dangerous labyrinths Now our armour must bee complete some haue a good heart but not a good life some haue a good life but not â—uch some faith in part this comes of want of knowledge if they know the word they pray not some pray but not with continuance To come to the armour marke it was said Put on now it is said Take the armour Wee see that here is no truce with vs and Satan as in ciuill warres but we must continually say as Iehu to Iâ—sabel What peace my soule with Satan We must not be secure Laish or carelesse Babylonians least that wee be preuented of the enemie It is good to see sinne rather by experience particular in our selues than for general knowledge in others Aske our
80. We see true hearts shall be iustified in the end and hypocrisie shall blush in the issue Thus we see the reward of a good heart the reuenge of an euill heart when we know not how to do our duties simply The honest heart still is strugling out of sin commeth the hollow heart makes a shew of mortification c. but God takes away his vizard in time For some mens sinnes goe before to iudgement and some follow after some mens good deeds are cleered in this life to shew that all weldoing shall be glorified Iniquitie may be coloured but not euer couered truth may be blamed but not shamed For exemplifying the Lord himselfe giues testimonie to his vprightnes Dauid was an vpright hearted man Saul an hypocrite Nathaniel had a good heart Iudas was an hypocrite Iosiah Ezekiah prepared their hearts to the worship of God 2. Chron. 25. Amaziah did good but not with a right heart The people 2. Chron. 20. are said not to prepare their hearts to seeke the Lord their God 2. Chron. 30. Ezekiah craueth mercie for them that came with an vpright heart and God heard him so acceptable is an vpright heart But how shall we discerne our hearts to be vpright It is not by nature Gen. 6. Iob saith a cleanething cannot proceed from an vncleane sinne Dauid confesseth originall hypocrisie which is shewed Prouerb 12. and 20. We then Act. 13. must see that our hearts are made cleane by faith Of it selfe aboue all the heart of man is vnsearchable Ierem. 17. But how comes this because there is a labyrinth of hypocrisie in it there is a gulfe and depth and priuie discourse in it that no man can gage but the Lord who is said Prouerb 16. to be the searcher of the raines howsoeuer our heart is hollow This secret searching is by the Spirit of God 2. Cor. 2. and by the word wrought vpon by the Spirit 1. Cor. 14. Heb. 4. 12. The Spirit rebukes vs of sinne Ioh. 13. but by the word searching the very hidden intents of the heart Therefore as it is to no end to hide any thing from the Lord so it bootes vs not to looke for an hiding of thoughts For be they in loue of good good or for hate of sin or sinfull things then God is pleased for it If we doe good for reward or auoide euill for shame c. all is wofull in the fight of the Lord seeme mens goodnesse neuer to be so good in a mans eye FINIS A GODLY EXPOSITION OF THE XVI PSALME THE TVVELFTH SERMON PSAS 16. vers 1. Preserue me O God for in thee doe I trust THis Psalme containeth the acknowledging of the Prophet his vnworthinesse and sheweth how all things are of God it witnesseth the man of God his loue to the Saints his hatred of false religion the assurance of God his prouidence and his vndoubted hope of life euerlasting All which things containing so many points of heauenly doctrine ought much to prouoke in vs the loue of the Psalme and louing it to frequent the vse of it The Psalme seemeth to be generall and may be vsed at all seasons and of all estates as not being bound to any peculiar condition of men or tied to any seuerall circumstance as are many other Psalmes containing particular matter and therefore is it to be vsed as a notable meditation which may be shewed by this word Mitchtam The first verse is the proposition of the whole and the residue of the Psalme prosecuteth the same matter Now to the words of the text Preserue me O God Here Dauid desireth not deliuerance from any speciall trouble but generally prayeth to be fenced and defended continually by the prouidence of God wishing that the Lord would continue his mercie towards him vnto the end and in the end whereby he foresaw that it was as needfull for him to be safegarded by God his protection in the end as at the time present as also how he made no lesse account of it in his prosperitie than in aduersitie So that the man of God still feared his infirmitie and therefore acknowledgeth himselfe euer to stand in neede of God his helpe And here is a sure and vndoubted marke of the childe of God when a man shall haue as great a care to continue and grow in well doing as to begin and this praying for the gift of finall perseuerance is a speciall note of the childe of God This holy ielouzie of the man of God made him so to desire to be preserued at all times in all estates both in soule and bodie Euery man will say true it is if God should not preserue vs how could we continue But few there be who rightly and carefully vse the meanes as this man of God did whereby they may attaine this grace And therefore howsoeuer they pretend a good affection and well liking generally of the thing yet they haue no true faith as the Prophet had for faith would driue them carefully to vse the meanes how beit this generall knowledge is left in many to take from them all excuse but in the faithfull it worketh an holy feare and feare ingendreth a conscience to vse the meanes I appeale to the conscience of a naturall man If a man being sicke would crie Lord helpe me Lord restore me to my health and yet in the meane time wilfully refuseth the prescribed meanes for his recouerie tempted he not God which if it be so how much more dangerous is this in things concerning the soule when a man either for want of hearing reading the word feeleth not the diseases of the minde or feeling them effectually pineth and languisheth away vnder the burthen of them neglecting prayer confessing of his sinnes repentance and such like meanes of his saluation True it is that man liueth not by bread onely and therefore the wicked are but stalled vp and made fat against the day of slaughter And the children of God know and acknowledge that without the blessing and fauour of God their meate may bring their bane and therefore they craue that by the word and prayer the meanes may be sanctified vnto them much more in things concerning our saluation we must both carefully vse the meanes and in the vsing of them not to trust in the outward worke wrought but to craue the inward ministerie of God his holy spirit which worketh by them not being ordained for God but for vs. For in thee doe I trust Here the Prophet setteth down the cause why he prayeth to God whereby he declareth that none can truly call vpon God vnles they beleeue Rom. 10. 14. How shall they call on him in whom they haue not beleeued In regard whereof as he prayeth to God to be his Sauiour so he is fully assured that God will be his Sauiour If then without faith we cannot truly call vpon God the men of this world rather prate like Parats than pray like Christians at what time they vtter
in the word make him that hath taught him partaker of all his goods The reason is very good if the schoolemaster taketh paines in teaching the schollers owe to him other necessaries Such is the subtiltie of Satan which rageth and stormeth at the Gospell of Iesus Christ the reaching whereof he seeth is the decaying of his kingdome when as by no other meanes he can ouerthrow the same yet doth he mightily heaue at it by drawing the peoples harts from nourishing and maintaining the Preachers thereof that they being oppressed with penurie might be constrained to forsake their ministerie So that it is no marueile though the Apostle giueth so straight a charge thereof seeing so great danger might ensue If they sowe vnto you spirituall things is it a great thing if they reape of you carnall things If the Ministers giue vnto the people gold is it much for them to giue chaffe againe yet there is a greater difference betweene that that the Minister distributeth among the people that which he receiueth of them than is betweene gold and chaffe For he giueth vnto them by the preaching of the word the kingdome of heauen what treasure may be compared vnto it and will not they giue him of their worldly commodities to maintaine his liuing Truly it were a token of too too much infidelitie and a manifest argument that we are not Christians but very Heathen if we should refuse to nourish the Minister that laboureth for our profit It is manifest in the law that the Priests which waited on the Altar liued of the Altar Euen so hath the Lord appointed that they which preach the Gospell should liue of the Gospell Naturall reason teacheth vs this and yet is it written in the Scripture also that no man goeth on warfare at any time of his owne cost for the souldier receiueth his stipend Neither doth any manplant a vineyard and eateth not of the fruite thereof for to that end doth he plant it because he would enioy the fruite And againe No man keepeth a flocke and eateth not of the milke thereof But if the case standeth so in earthly matters that euery man enioyeth the fruite of his labour and is maintained by the same how much more ought the Ministers and Pastors liue of their flocke to whom they are so profitable and for whose sake they take such paines If therefore you will haue such an one placed ouer you that shall refuse no paines in studying night and day in preaching the word in season and out of season in exhorting and trying all meanes to doe you good and that shall loue you so tenderly that his owne life shall not be deare vnto him for your sake you must know it is your dutie to prouide all things necessarie for him for you must not make him your slaue but you must so minister vnto him that he may giue himselfe wholy vnto the faithfull doing of his dutie that he may not be drawne away with other cares from the same If the Lord hath commanded not to mousell the mouth of the oxe that treadeth out the corxe much lesse to withhold the Minister from things necessarie to preserue his life The labourer is worthie of his wages How wonderfully forward were the Galathians in fulfilling of this dutie when as they would not haue refused to pull out their eyes if it had beene possible and haue giuen them to the Apostle Which words although they be of supererogation yet doe they expresse such loue and readines in administring of their worldly commodities that they would haue pluckt out their owne eyes and giuen them vnto him also if by that meanes they might haue pleasured him Truly there is good cause why they should thus loue and prouide for their Minister which laboureth faithfully for if the childe cannot recompence the paines kindnes of his parents in bringing him into this world and prouiding things necessarie for his education neither the scholler the paines of his maister which hath garnished his breast with wisedome and knowledge much lesse can the childe of God recompence his spirituall father who hath begotten him vnto the Lord. Refuse not them to bestow part of thy worldly commodities vpon him that hath brought thee such heauenly treasure without the which thy estate were more miserable than the condition of brute beasts But because it may seeme very much to the worldly minded man who respecteth nothing but temporall things to thinke that he must be so liberall toward his Minister as to prouide him all things that he hath neede of although the children of God which are alreadie called and haue tasted how sweete the Lord hath beene to them by the Ministers meanes whom the Lord hath vsed as an instrument to bring them home will not thinke it much to do their dutie that very liberally in prouiding for their Pastor you shall vnderstand in what sort you ought to prouide for him First you must see that he hath sufficient for to finde himselfe and his familie necessarie foode and apparell for their bodies Secondly you must giue him wherewith to keepe hospitalitie that hee may be able honestly and decently to entertaine strangers which come vnto him to aske his counsell in matters of conscience concerning their faith and saluation Thirdly you must prouide him bookes for his studie and all such as may enrich his knowledge whereby he may the better hee able to answere and helpe all their doubts which come to him Thus must you prouide for him that he may not be troubled with any cares that may with draw him or hinder him in doing of his dutie And whereas the Apostle saith make him partaker of all your goods it is nothing lesse meant than that your goods should be at his pleasure or that you should make him abound in superfluitie wherewith he should be filled vntill he burst as they say there is no such thing but to prouide for him for those causes aforesaid Heere may they aske a question whether they ought to pay tithe vnto such Ministers as bewicked liuers because we haue spoken onely of the dutie which they owe vnto the true Ministers and faithfull labourers in the Lords busines You shall therefore vnderstand though he be a wicked liuer if he teach true doctrin hold nothing back from him but let him haue his dutie that if it shall please the Lord to conuert him from his wickednes hee may loue you the more dearely and haue the more care ouer you but if hee teach false doctrine not the word of God purely but his owne braines yet because you haue a conscience of disturbing the common weale and seeke rather peace than trouble let him haue his dutie that your diligēce in doing your duty may moue him to a more care of his or else if the Lord doth not giue him that grace yet thereby shall you leaue a testimonie in his conscience to his condemnation Moreouer where any such
Birth in Paradise her education in Canaan her foode Mannah her habite righteousnes her Armes the Lambe her children Saintes her kinred Angels her habitation vpon Earth is the Church militant and in Heauen the Church triumphant This poore Ladie hath euer yet liued by milke which being drawne out of the two dugs of the Olde and Newe Testament is called the syncere milke of the word of God after which all her true children doe thirst as after that foode which must nourish their soules This Worde it was decreed by God the Father preached by God the Sonne inspired by God the holie Ghost and by Angels Prophets Apostles and Euangelists successiuely made knowne to the children of the Church The Church of the Iewes knew it onely for a time there he thewed his wayes vnto Iaakob his statutes and ordinances vnto Israel The Church of the Gentiles shall know it for euer he dealeth now graciously with euery Nation and the Heathen haue knowledge of his Lawes True it is indeede the Iewes haue the Bible but by reason of that curtaine drawne before their eyes they cannot see him who is the ende of the Bible there is a great diference betweene them and vs. They as Hierome saith haue the bookes wee the worde of those bookes they the Prophets wee the vnderstanding of the Prophets they are killed by the Letter we are quickened by the Spirite They haue Barrabas the murtherer deliuered to vs is deliuered CHRIST the Sonne of God Iudas solde him the Iewe bought him the true Christian is the possessor of him whom he findeth in this Word feeleth in the Sacraments and feedeth on in his heart by a liuely Faith The antiquitie necessitie dignitie and commoditie of Helie writte if it were truely thought of as it should would breede a greater loue to the reading of it desire to the knowledge of it and care to the practising of it then is now a dayes in the most of the worlde For Antiquitie it is in part as ancient as the first Adam and in whole as olde as the second in whome all the Promises contained in this booke are Yea and Amen For necessitie as needfull as the true knowledge of God whome to knowe is eternall life For dignitie so greas that it alone must be called the Law of God yea that law then which no man can shewe a better to serue God by or by which hee may better knowe his dutie to man Compare wee this our Christian lawe with those of Lycurgus Draco Solon Zaleucus Numa Pompilius Romane twelue tables themselues which Cicero preferreth aboue all the bookes of Philosophers and the difference will bee as great as the light of the Sunne to a candle the Cedar to the shrub and the little Ant to the great Elephant â—â—â—â—â— Augustine considering but one sentence of this booke writeth thus What disputations what writings of Philosophers what lawes of any Cities are to bee compared to these two Precepts vpon which as CHRIST saith depend the Law and the Prophets Thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy strength and thy Neighbour as thy selfe Heere are Physiques here are Ethiques here is Logique here is the laâ—daâ—lâ— gouernement of the Common-wealth c. Againe would we knowe the commoditie of the Word of God Psalme 19. 7 c. Dauid saith the Law of the Lord is perfect conuerting the soule the Testimonie of the Lord is sure and giueth wisedome to the simple the Precept of the Lord is pure and enlighteneth the eyes The feare of the Lord is cleane and endureth for euer the iudgements of the Lorde are true and righteous altogether They are more to bee desired then golde yea then much fine golde Sweeter are they then the honie the honie combe By them also is thy seruant made circumspect in keeping of them is great reward 2. Tim. 3 Paul saith the Scriptures make wise to saluation are profitable to teach to reproue to correct instruct and to make the man of God that is Gods minister who only in the Scripture is termed a man of God perfect to euery good work And surely if men now a dayes could lay aside curiosity in searching after things not meet affection in louing and hating men too much ambition in seeking their owne glorie selfe-loue in liking their owne opinions best pertinacie in maintaining preconceited errors and in a worde preiudicate opinions of some mens gifts and a popular following of most mens conceipts and that bitter calumniation which is vsed one against another if men I say could lay aside these and onely hearken what God doth say in his Worde there would bee an ende of many Controuersies which till then will neuer be without controuersie The Prophet that hath a dreame will tell a dreame he that hath Gods word will speake Gods word Ierem. 23. If once wee reiect the word of the Lorde what wisedome is in vs Iâ—â—â— 8. 9. I had rather heare what God saith by his Prophets and Apostles then what all the Fathers and Schoolemen and Doctors and Casuists in the world can say though also I will be content to hearken vnto them when they also should hearken vnto the Lord. It is well obserued by Erasmus in his prefuce before Ireneus that that holy father did onely with the weapons of the Scriptures encounter with the whole troupe of heretickes The sung of Dauid against Goliah the sword of Goliah against the Philistines are not comparable to these weapons The word of the Lord it is the sword of the spirit wee must fight with it the light of the soule see by it the guide of our life walke by it the fire of the Sanctuary be warmed by it the water of life be purged by it the food of heauen be nourished by it the interpreter of Gods will we must know him by it the meanes of consolation be comforted by it and that mallet to knocke out the braines of Antichrist we must euer haue it in our hands If euer the Perditionâ—â—e â—â—e ouercome it must be by this meanes To the reading of this word the Fathers especially Chrysostome in many places exhorteth the people and Erasmus in his preface to the new Testament protesting his dissent from such as would not haue priuate persons to reade the Bible saith that the Sunne in the firmament is not so commoÌ„ as the Doctrine of Christ. No man euer hated this light but either he that wanted yes to behold it or feared the light to discouer his workes of darkenes O then let vs reade this and to reading adde meditation to meditation prayer to prayer humilitie to humilitie an ayming at Gods glorie and our good and to all a desire to turne Gods word into good workes This euery word of God is pure and is to be preferred before the golde of Ophir And to the ende wee might all delight in it there is set downe in the Bible all such
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
in that he is the punisher of sinne and rewarder of goodnes we shall haue strength against the temptations which shall be offered to make vs thinke that sinne is not punished and that it is lost labour to serue God and of this argument are many of the Psalmes And this he did at midnight when all things are most fearefull and therefore a fit time to examine our selues in feare and this shewed that his faith was sound seeing he could now praise God His subscription to the righteousnes of Gods iudgements was an argument of his faith for the nature of flesh is to thinke they are rigorous Vers. 63. I am companion of all them that feare thee and keepe thy precepts TO receiue helpe from them and to be helpfull vnto them so Psalme 16. Then if we will make God our portion we will make much of good men for if Dauid did this how much more ought we It is an argument of pride to despise the company of others If thou want knowledge it is to make thee seeke it of them that haue it if thou haue more than others then oughtest thou to bestow it vpon others so that thou oughtest not either for the greatnes of thy knowledge or for the want of knowledge to withdraw thy selfe from the companie of them that feare the Lord. If he loued good companie he hated euill men Pro. 29. for they are abomination one to another as he saith I hate them that hate thee And this is the propertie of a good man Psalme 15 yet this must not stay vs from doing them good in our callings as the Magistrate to the subiect c. As the euill may be in good mens companie yet not companions to them so may the good be with the euill and yet not their companions for we beleeue onely the communion of Saints That feare Here is the description of Gods children first that they feare God which is the foundation of all Prou. 1. and then they that feare God rest not in the iudgement of men but approue themselues to God to doe or to leaue vndone any thing as it pleaseth or displeaseth God This feare bringeth foorth obedience and without this fruite it is but to boast of feare And these men are they that we must be companions vnto Vers 64. The earth O Lord is full of thy mercie teach me thy statutes THe same thing was in the second verse yet after another manner Though the whole earth be full of mercie yet he desireth onely the statutes of God and this is the eight argumēt So he saith shew me thy fauour teach me thy statutes part 9. 1◠because he made this the chiefest signe of Gods fauour to knowe his word it is an argument that the Lord was his portion Let vs see how oft wee haue made this petition and how vaine our petitions are desiring riches c. he desired not his kingdome so much as this He was a Prophet yet he desireth it and this is it the more wee know the more we must desire to know and neuer make any stay He prayeth chiefly for the teaching of the Spirit without which hee should erre Hee differeth farre in desire from the men of this world for they craue many things before knowledge and if they haue knowledge they rest therein and neuer look nor aske for the teaching of the Spirit Secondly he confirmeth himselfe that the Lord will teach him because his goodnes is ouer all the world hee letteth his Sunne rise on the euill how much more will he graunt the good requests of his children When we would then pray to receiue we must remember all Gods goodnes and wee must desire the teaching of the Spirit so farre as agreeth with the word and not desire the reuelation of the Spirit without the word PORTION 9. TETH Vers. 65. O Lord thou hast dealt gratiously with thy seruant according vnto thy word HE putteth the Lord in minde of his former mercies and so comforteth himselfe For when hee had saide that the Lords goodnes was ouer the earth and that hee also had found the same hereby hee comforteth himselfe in that hee shall receiue more For God is not as man is but take we neuer so much from his treasure there is neuer the lesse and the more hee giueth the readier hee is to giue Hee knewe that Gods gifts are without repentance and that hee is not wearie of weldoing but will finish the thing hee hath begunne and nothing is more forcible to obtaine mercie than to lay his former mercies before him Here are two grounds first if he dealt with him well when he was not regenerate how much more will he now and secondly all the gifts of God shall bee perfectly finished And here is a difference betweene faith and an accusing conscience the accusing conscience is afraid to aske more because it hath abused the former mercies but faith assuring vs that all his benefits are tokens of his fauour bestowed on vs according to his word is bold to aske more accusing our selues of our vnworthines and labouring to come out of our sinnes When he asked according to Gods word he made the word a rule of his prayer which assured him that his prayer should bee heard we must not then abuse Gods mercies least they accuse vs but if wee accuse our selues then let vs see if they haue been giuen according to Gods word and then may we aske new Vers. 66. Teach me good iudgement and knowledge for I haue beleeued thy commaundements HE maketh this prayer oft but we doe not so and therefore the vanitie of our prayers is rebuked which so often aske other things and so seldome aske this Hee was the man of God regenerate therefore he maketh this spiritual request which though carnall men mislike because they cānot conceiue of the word yet it is a signe of faith He maketh this prayer though he beleeued because his knowledge was in generals but his practise in particulars therefore if God in the particulars did not direct him he should faile in doing Hereof commeth it that the learnedst men are deceiued in particulars because they rest in their generall knowledge Example of admonition we haue generall rules to teach vs to admonish but when we come to practise in particulars then must we either haue the new grace of God or else we shall faile in the practise If this man that beleeued prayed thus how much more ought they that beleeue not And they that beleeue generally must confesse their blindnesse in particulars and therefore they should pray for it Although ignorance be helped yet it is not altogether cured therfore haue we need to pray Secondly because our knowledge is in generals but practise is in particulars and therein must we haue a new assistance Therefore when wee haue not good successe in our busines wee must not as men are wont lay the fault on this or that but wee must see the cause in our selues
will daunt vs but if we once can come to this that wee can make the word all in all that is our glorie our honour worship riches fame credit pleasure c. then shall wee bee soone brought to accompt these outward things as nothing so that wee may haâ—e and enioy the benefit of the word and the comfort thereof Vers. 71. It is good for me that I haue been afflicted that I may learne thy statutes HE vttereth the same thing that he did before but hee addeth somewhat thereto First he saith that it was good for him that he had been afflicted noting the goodnes and mercie of God in taking riches health c. from him and giuing him affliction which turned to his good Riches health c. are the good blessings of God but â—ll manner of affliction as sicknesse pouertie c. of themselues bee euill because they are the â—agges of Gods curse and punishments of sinne How then can it come to passe that good things should become euill and euill things become good The good blessings of God when by our corruption they are abused to wantonnesse are made hurtfull vnto vs because they make our condemnation greater but these crosses when in the crosse of Christ they are sanctified vnto vs then are they good for as much as they worke a care in vs to keepe the commaundements Where he saith it is good that he hath been afflicted and not that I am afflicted it agreeth with that which is in the epist. Heb. 12. No affliction is ioyous for the present time for in pouertie there are no riches in sicknes no health c. wee must not then looke presently when any crosse comes to say it is good for this commeth afterward when we haue been so exercised with it as that we are more humbled vnder the hand of God and haue some greater caâ—e to please him when I say wee haue been thus exercised then will the crosse bring the quiet fruite of righteousnesse and then shall we say it is good for vs that we haue been afflicted But if we be impatient or if the crosse make vs either more carelesse or no better than we were before that crosse is but a preparation to another c. I will learne c. Because there is none but he will vowe and promise amendment when the hand of God is on him but the children of God alone reape fruite afterwarde therefore in these words doth the Prophet seuer himselfe from the wicked and whereas he said before that he did keepe the commandements noting a present fruite of his affliction so he now moreouer addeth that he will keep them noting that the vse of his trouble should continue with him for euer Let vs then consider of this all of vs either at one time or other haue vowed somewhat to the Lord let vs see if we be now carefull to keepe and performe it if we be not our affliction hath done vs no good we haue no profit by it Vers. 72. The law of thy mouth is better vnto me than thousands of golde and siluer HEre he noteth one fruite of his affliction that he was brought to make such account of Gods word as that hee preferred it to infinite numbers of gold and siluer And truly if we consider that it is the word of God that sustaineth vs in our trouble and is our comfort we cannot then chuse but make much of the word No number of goods can helpe vs in miserie and if the word doe that which al other things cannot doe very meet it is that the word should be preferred to all other things whatsoeuer PORTION 10. IOD Vers. 73. Thine hands haue made me and fashioned me giue me vnderstanding therefore that I may learne thy commaundements HE prayeth still for wisedome and vnderstanding Those men are beasts which being in ignorance loue it better than knowledge and darkenes better than light these men must be sent to the beasts to learne Esa. 1. The Oxe c. The heathen say that this is a naturall propertie to desire knowledge The Lord must teach these men with rods for they will not heare the voyce of the charmer charme c. He seeketh knowledge out of the word to make a difference betweene him and the heathen which by their knowledge get nothing but commendation but our wisedome must be out of the word Deut. 8. He desireth knowledge that he might practise it whereby he condemneth them that seeke knowledge and care not for practise and teacheth vs to seeke all knowledge onely to practise it Seeing he desireth to be taught he condemneth them that thinke they may come to this knowledge by their owne studie and diligence without the teaching of the spirit Dauid so well learned prayed thus earnestly and shall we be thus cold he so much to feele want and we to be without feeling for to be without knowledge is to be without desire of more and a little knowledge if men rest in it maketh proud How goeth it then with them that think they know all things seeing this man to whom they are inferiours prayeth thus This request was made before but he addeth a new reason So in the first part and second and third and fourth and fifth and almost in euery part this request is made and in euery place a new reason to moue the Lord to heare his prayer He putteth the Lord in minde of his former mercie that he might obtaine more and saith he is a creature euen a man with a soule and not a beast therefore giue knowledge c. wherein he confesseth that if the Lord giue not knowledge to him he were better be a beast and such are all those that are but onely men for all the pleasures in this life are not worthy the sorrow in the life to come Eccles. 11. Therefore if men haue not their reason sanctified by the word in faith and loue to serue God they are no better than beasts Seeing God hath giuen reason he will giue knowledge with this he is comforted Obiection But how can he hereby be comforted seeing others haue reason also Answere All mercies must be considered in Christ through whom they are sanctified and by whom we are sure that the Lord will crowne his owne gifts Another reason to teach vs when we haue the gifts of God sanctified vnto vs is when we are humbled in our selues and mislike our selues though we haue receiued more than others for we must thinke our selues vnworthy of them and desire that God will yet more sanctifie them to vs and giue vs the right vse of them then shall we and we may lay them before God as an argument to moue him that he would deale mercifully with vs and further continue and increase his mercie and good will towards vs because hereby we know that in Christ they are sanctified vnto vs. Vers. 74. So they that feare thee seeing me shall reioyce
when we know not so much as the word may instruct vs in When a man seeth as much in a Papist as in a blocke let him consider that as little as the care is which we haue of the word and as small as our conscience is in the obedience of the same so little is his light in heauenly things Yea though we haue knowledge and liue not after it we are yet in darkenes wee grope as it were a farre off who hauing knowledge haue no conscience A saying that may touch vs to the quicke that wee are but hauing a glimmering light as Paul had in the outward man at his conuersion or being as purblinde men not hauing our eyes cleane out nor our sight cleere when we haue knowledge and labour not to build vertue vpon vertue If then thou hast not a care to profite by the word thou hast a darke sight and a glimmering light there is a shadowe before thine eyes thou canst not discerne chalke from cheese No maruaile then why so few are sharpe sighted in the word sith either we know little or knowing somewhat we practise nothing Againe as if wee haue gone some part of the iourney in light and yet passe the other in darkenes it is very dangerous likewise in regeneration though wee haue spent some part of our life in the obedience of true knowledge and in the residue of our life do not escape the willnes of the flesh we cannot without dangerous darknes hold forth our course in the Spirit If we mingle light and darknes together and confound the world and the Church the wisedome of God and the inuentions of man we doe not as yet truly obey nor walke in the light of the word For as whatsoeuer is not of Faith is sinne and whatsoeuer is not in the light is darknes so whatsoeuer is not done according to the light of knowledge is done in the darknes of ignorance In all our affaires then we must learne to aske counsell of the word Here then is a good comfortable doctrine also that wee are so much in darknes as in whole or in part we be in ignorance so whether in part or in whole wee be warranted by the word of God for our doing so farre we haue a guide we haue a load-starre a lanterne and a sure light as Peter witnesseth to conduct vs. The Papists then are here confuted which say the word containeth hard things wee graunt indeed that there are many mysteries in the word of God and that the testimonies of the Lord are wonderfull especiallie in the doctrine of saluation and to a naturall man yet there be many things easie to a man regenerate and the very entrance into them giueth light to the blinde and to them which are lowly in their owne eyes It is our great corruption that when wee know in part we are as they that haue a glimmering sight of their way and therefore least they should bee accounted starke blinde refuse a leader But although wee see as in a glasse in part and in measure yet as a man may follow if he be not blinde the light of the lanterne so we may come to knowledge vnles wee shut our eyes at the truth We may therefore as safely for the soules health follow the light of the word as we may for the safegard of our body follow the light of a lanterne The way of saluation prescribed in the word is an high plaine and heaten way if anie thing hinder vs therevnto it is the curse and our sinne in that wee are not carefull to be directed For surely this is the word to open our vnderstanding yea though wee be borne blinde if you doe not willingly shut your eyes But wee must note that Gods word is a lanterne when Gods spirit worketh thereby for whilest we goe about the bare and literall sense it is no otherwise then if a blinde man should reade or a man hauing sight should put a vaile before his eyes Wherfore the man of God praieth port 17. 5. Direct my steppes in thy worde c. and vers 7. Shew the light of thy countenaunce vpon thy seruant teach mee thy statutes Why then do we so little profit by the word because we thinking that of our selues we can conceiue aright doe not pray to be taught by God his spirit For as no man seeth or can see what is in man but the spirit of man that which he vttereth with his tongue no more can we see what is in GOD but being taught by the spirit of God and his word Wherefore the Apostle saith 1. Cor. 2. 20. God hath reuealed them vnto vs by his spirit for the spirit searcheth all things yea the deep things of God 11. for what man knoweth the things of a man but the spirit of a man which is in him euen so the things of God knoweth no man but the spirit of God Flesh and blood as our Sauiour witnesseth to Peter cannot reueale the things of our saluation vnto vs but the spirit of God And why then are we yet so vnprofitable surely because we are not guiltie of our owne infirmities and we see not the darkenesse and blindnesse which is in vs or if wee see it wee feele not our selues pressed with the miserable captiuitie and bondage wherein it holdeth our soules This sight made the Prophet so often vse this prayer Teach me true iudgement teach me true vnderstanding teach me thy statutes c. All which repetitions might otherwise haue seemed to haue bin a vaine babling had he not vsed such a narrow sight of his inward corruptions with a desire to be deliuered from them which may condemne vs of our darknes and teach vs that there is no light in vs but by the word Many indeed are of a modest spirit and haue some sight of their ignorance yet they haue not a feeling of their miserie in particular things and doe not examine themselues in euery particular thing what it is to be in darkenes and therefore as we haue said doe no more desire to be enlightned and gouerned by another than he that hauing a slender eye-sight hardly discerning his way refuseth to haue a guide as though he were blinde And though the Lord often shineth vpon vs and maketh vs guilty of our blindnes yet we doe not see how loathsome yrksome and vncomfortable a thing darkenes is nor how pleasant amiable and comfortable a thing light is although we confesse in generall that we haue not the light but are in darkenes The want of seeing the monstrous vglines of this palpable darkenesse maketh vs dull in prayer for the light of Gods spirit Wherefore we must desire that that may be stricken into our consciences which we haue in iudgement that is that we may see how amiable glorious and heauenly a thing it is to be enlightned with Gods light and how horrible a thing it is to be plunged in the darkenes
long and lowd prayers preuaile not For such prayers crie lowd in the Lords eares which make a noise with the feeling of our wants and when though they continue to the failing of our eyes yet we mistrust not God For many either pray coldly or praying zealously they become so dull that they cease to put their trust in the Lord. So that the corruption of our nature is either not to feele our wants or if we feele them to dispaire For thy iust promise Heere we see how the Prophet prayeth not according to his owne fantasie but according to the will of God reuealed in his word When we desire any thing of God we must doe it according to his promise For when we pray not according to the promise of the Lord we waite vpon our owne fantasies and seeke after our owne imaginations Many breake in their prayers into headie and rash conceits who haue not in the meane time the word in their hearts but they obtaine nothing neither shall we obtaine if we be like affected vnto them Ye know saith S. Iohn ye shall obtaine if ye aske according to the will of God And whereas he saith I waited for thy iust promise he sheweth that the Lord is no more liberall in promising than faithful in performing for if we waite for his promise surely he will performe it Euery man will peraduenture confesse this to be a truth at the first but the selfe same thing being in this Psalme so often repeated bewrateth our incredulitie and hardnesse of beleefe of it We can alledge indeed generally that Gods promises be true but we will falle in the particular applying of them to our selues in saying They are true vnto me I haue felt the truth of them by experience in my selfe The Prophet vseth oft to giue this Epithite to Gods word as vers 106. I will keepe thy righteous iudgements 137. Righteous art thou ô Lord and iust are thy iudgements 144. The righteousnes of thy testimonies is euerlasting Why would the spirit of God repeate this one word so often but because it is a singular worke of faith to beleeue the word and a thing much incident to our nature not to beleeue Wherefore Paul vseth often this Preface as a prerogatiue This is a true saying and of all men worthie to be receiued or this is a faithfull saying So that the holie Ghost prepareth such words to purchase credit to the word of God because flesh and blood is so readie to mistrust and Sathan so subtil to discredit the truth This may happily soone seeme true but put case a man being troubled had prayed til his eyes failed his heart fainted and his flesh were parched and still trusteth to Gods promises this man indeed hath a true faith This then commendeth the Prophet that when he was at the last cast he continued in his strength His sense and meaning is this although I be not as yet helped yet I shall be in Gods good time which thing if we also could truly say we should neuer be ouercome of temptation Vers. 124. Deale with thy seruant according to thy mercie and teach me thy statutes HEre the Prophet is desirous to be further taught in the word Here we see the man of God complaineth not of the word though as yet the promise was not performed but of his owne faith Here is then a difference betweene the faith of the godly the presumptiō of the vngodly that when the Lord suspendeth his truth for a while the godly suspect not the truth of the word but the vnbeleefe of themselues and pray against the same If then when Gods promises are suspended we be through Sathans policie and our frailtie tempted to mistrust we can say Thy word ô Lord doth not faile but wee are dull in faith we are wauering we are full of vnbeleefe good Lord increase our faith take from vs these mists and cloudes of mistrust by shining vpon vs with the bright beames of thy spirit and though Sathan would weaken our hope to discredit thy truth yet strengthen vs and though we haue failed in many particular points of thy commandements yet we beseech thee to forgiue the secret errors of our life wee haue beleeued thy word but if wee failed in faith then reueale thy couenants vnto vs that we may recouer Two things as we haue often heard sustaine Gods children in trouble the one is the testimonie of a good conscience the other is faith in Gods promises both which are heere set downe in the verses going before for in that he executed iudgement and iustice he had the testimonie of a good conscience in that his eyes failed by waiting on the promises of God his faith most plainely appeareth This faith breedeth a good conscience and this good conscience doth nourish faith For whosoeuer will execute iudgement and iustice must belieue the promises of God that the couenant of Christ is a sure couenant ratified in their hearts which when they feele they are vrged by loue to keep a good conscience For the place to lay vp the treasure of faith in is a good conscience Here then the man of God prayeth for both these things and if we will seeke still after knowledge without feeling we will iudge this prayer to be barren but if we will looke into our owne incredulitie and enter with a single eye into our owne hearts for such Christians are we as we then shall be found to be and shall enter into the particular troubles of bodie and soule wee shall finde our masse of vnbeleefe and we shall see that we may labour often in the meditation of this Psalme and finde sufficient matter all our life long For the man of God said before I haue executed iudgement and iustice and yet heere he saith teach me iudgement and iustice hee meant not that he had iudgement and iustice fully perfitly and absolutely but that it was according to the grace which hee had receiued yet he thought not himselfe therefore iustified though he was not conscious in himselfe His meaning then is Lord thou searchest the heart corrupt is my hart and blind is my minde if I haue fallen Lord grant me to recouer my selfe if I faile in vnbeliefe Lord increase my faith that I may daily grow in executing iudgement and iustice So farre off was he from being weary in vpright dealing that he praied still for the continuance of it Then if we be not wearie in our calling and could come to say with this man of God and with the Apostle Paul that we are not conscious in our selues yet we must further proceede and say that we are not hereby iustified because the largenes of the lawe cannot be concluded in the narrow compasse of our braine we must pray for the increase both of our knowledge and faith According to thy mercie Hee saith not giue iudgement because I haue done well but deale with thy seruant according to thy
mercie He doth not meane here as the Papists he assureth himselfe of nothing of desert but though he shewed mercy vnto others yet with God he sueth for mercie and not for merite If then hee had failed in nothing hee would not haue pleaded so for mercie as Paul reasoneth in the fourth to the Romanes vers 4. To him that worketh the wages is not counted by fauour but by debt And here we see that hee doth not glorie that his executing of iudgement and iustice was his owne worke but acknowledgeth it to be the gift of God and bringing nothing of his owne he craueth pardon It is an hard matter when we haue thus done not to haue our patience broken and to doe the things which we haue done before For for this cause in that the wicked loaded him with such euils and they oppressed and set themselues both against his cause and his person and his corruption was great he praied for perseuerance And teach me thy statutes That is if thou wilt shew this fauour vpon thy seruant so it is if not in the meane time Lord teach me the true vnderstanding of thy word We craue often Gods mercy and helpe but we thinke not that his mercie of all other were the greatest as the Prophet saith I desire thy fauour but this is my greatest desire euen to be instructed further in thy word Let vs then looke on this man who being in trouble desireth nothing more than the word and wisheth not so much the ease of the flesh as hee desired to be deliuered from vnbeleefe We must therefore aboue all pray for this As in the greatest haruest we lose none occasion but if we want oportunitie we craue it by prayer and striue the more by labour to recompence the losse of time passed then in our spirituall haruest which so farre passeth the other as the soule the bodie how much need haue we to see whether we haue this carking care to pretermit none occasion of Gods word and to recompence that at one time which we lose at another And though he saith Deale with thy seruant he doth not here boast of his seruice but pleadeth for mercie If a Nobleman should take vs as vagabonds and rogues or should rescue vs out of prison when wee had any suite we would craue mercie and fauour and not speake of our seruice here is no presumption so likewise we being taken as stray sheepe and rescued from the prison of hell if we crie Lord deale with thy seruant according to thy mercie we doe shewe no presumption but plead for mercie and say Seeing thou hast vouchsafed Lord to take me to thy seruice consider with what enemies I haue bene oppressed though I am not in all things a skilfull seruant yet I am faithfull to thee in affection Lord therefore helpe me The Papists then are destitute of Gods Spirite they see not this metaphor that it is of such seruants who when they haue done all things they can yet thinke themselues vnprofitable seruants His meaning then is O Lord defend me from mine enemies for my cause is in thy seruice Verse 125 I am thy seruant grant me therefore vnderstanding that I may know thy testimonies WE see the Prophet of God neuer calleth into question the promises of GOD although they were long suspended but rather his owne incredulitie and vnbeleefe because he either did not so execute iustice iudgement as he ought to haue done or else beleeued not so throughly the couenants of God and therefore desireth hee to be taught in the statutes of the Lord that he may further beleeue his couenants For albeit he had executed iudgement and iustice yet hee was oppressed though hee waited on Gods promises yet they were not fulfilled therefore he might haue shrinked had not the Lord taught him his statutes to strengthen his obedience and exercised him in his couenants to confirme his faith His prayer is the selfesame which in effect Christ taught his Disciples commaunding them to pray Lord increase our faith that is Lord increase our faith in the assurance of our iustification according to thy statutes in the feeling of our sanctification according to thy couenants So we see now that as the man of God praied before for a further vnderstanding of the statutes of the Lord so heere he praieth for a further vnderstanding of his testimonies The Saints of God did neuer so brag of their gifts of knowledge and faith but that they still acknowledged and lamented in themselues the remnants of ignorance and incredulitie and desired the remedie of them by praier This ought to be for our instruction that though we be not conscious in our selues of any grosse disobedience or palpable vnbeleefe yet we must pray for a further sight of the law finding our vnbeleefe we must craue of God that we may be more staied in his promises Perseuerance is an excellent thing especially when Gods promises are delaied and we in greatest danger then is the sure triall both of our knowledge and faith We are also taught here that whatsoeuer good things we haue we haue them not as to locke them vp in our possession but seeing wee may shrinke away and make shipwracke both of faith and a good conscience we must pray to haue a greater knowledge of the statutes of the Lord and a greater faith in his promises And here is to be noted how the Prophet desiring a greater knowledge of Gods testimonies he doth not so much desire any corporall reliefe against his enemies as spirituall resistance against his vnbeliefe teaching vs that in perill we should especially craue the true vnderstanding of Gods will that hauing gotten that we may haue all other things as it shall please the Lord. Here we see a great difference betwixt the faith of Gods children and the presumption of the wicked flesh and blood after long triall either cast off all weldoing and perseuering in obedience or else labour to weaken our faith but in God his children it must not so preuaile either to the staying of their obedience or hindring of their faith For flesh and blood in all troubles seeke to be released from them but Gods children are taught to possesse their soules in patiēce and aboue all craue that faith which pleaseth God and that obedience which is most acceptable vnto him This then is a token of a reuerent faith in the testimonies of our God when we call into question rather our obedience and faith than Gods promises and statutes and when our consciences tell vs that we doe not so much desire to be rid from our troubles as that the rod of the wicked may not light vpon vs either in rebelling against Gods lawe or in mistrusting his couenants For as we haue said flesh and blood would rather be exempted from outward miseries than to feele the comfort of Gods promises But we must haue a iealousie of our selues and suspect our want of
care herein as they do who neuer can content themselues in carking and caring when they are to bring in the fruites of the whole yeare in their haruest Many would thinke that this praier of the man of God is superfluous but if they truly knew their owne decaies of faith and shrinking in obedience they would not suspect this Psalme of any needlesse repetition but would acknowledge that it is the wonderfull wisedome and goodnesse of Gods Spirit so to prouide for our vnbeleefe and disobedience And as the holy ghost doth here set down the glasse of regeneration and teacheth vs how to pray for the continuance of our obedience and strength of faith so we must so behold our corruptions therein as from henceforth we may haue a greater iealousie of our selues in them both We learned in these two prayers how contrary to the doctrine of the Sophisters hee craued knowledge not of desert or merite but of grace and mercie Where we are to remember that when we are to craue of God any new mercie to be receiued or perseuerance in some mercy alreadie receiued we must say with the man of God Deale with thy seruant according vnto thy mercie Now in that he doubled as we may see his request he sheweth the great necessitie of it and that the mysterie of faith is great This is a thing that much deceiueth many when we thinke that we haue eyes and can see into matters as farre as other men we haue eares and can heare as much as another man can doe we haue as good wits and reason we can conceiue and iudge of a thing as soone and as well as other men commonly doe Here is a great iudgement of God that we cannot acknowledge our dulnes and deadnes and that we cannot attaine vnto the mightie power of the word as we ought to doe for wan◠of this we become so fruitlesse in reading and in hearing because we cannot truly vnderstand what we reade or heare we gather one thing here and another thing there we gather many things falsely and often finde fault with the deliuerie of the word when the fault is in our selues in that we neuer suspect our selues our reason nor iudgement The children of God must be iealous ouer their owne affections must know that there is no such naturall thing in them but that all is the gift of God We are here then to learne continually to pray that our iudgement may be enlightened with the true vnderstanding of the word and our affections renewed into the due obedience of the same If we should see in how many things our reason erreth and our affections wauer in vs we should surely acknowledge that there are no superfluities in this Psalme For vntill we be fully acquainted with the dulnesse of our hearts we shall not see our necessitie in vsing the like prayers but he that seeth the blindnesse of his minde and corruptions of his heart and desireth nothing more than to become a new man in Iesus Christ and to learne nothing more than Iesus Christ crucified howsoeuer others perswade themselues of more mysticall knowledge without this in truth knowing nothing he will count all other knowledge but lothsome and as dung in respect of the doctrine of regeneration whereby he is become a new man in Christ. For it is a greater blessing where this knowledge doth abound and other gifts are in lesse measure than where this is but small though in many other gifts we doe abound For euery man must not be learned euery man is not to trauell in the profound mysteries of the Scriptures but euery one had neede to be humbled and we being all destitute of grace had neede to be taught of God as children that being spirituall we may iudge our selues that the Lord will not iudge vs and howsoeuer we thinke of our selues now when the Lord shall take from vs the darknesse of our hearts and the mists of our affections we shall espie our dulnes and blindnes to be very great Vers. 126. It is time for thee Lord to worke for they haue destroyed thy law AFter the man of God in the verses going before had praied for himselfe now he commeth to pray against his enemies after he had prayed for ease of his trouble which he had amōgst his enemies when he himself in the meane time had deserued well of them and had prayed that his knowledge might be ratified both in the law and Gospel of God he now commeth sheweth a reason why he would the Lord should so do with him euen because of the generall flood of iniquitie and vniuersall corruption both in religion and maners as knowing that it was now high time to keep and to be taught the statutes testimonies of the Lord to be confirmed both in obedience faith because happy were they that now could beleeue the law and keep the couenants when on no side one might finde examples of the one or of the other His meaning then briefly is this O Lord seeing there is no further place left for prayer for them seeing I haue executed iudgement and iustice euen to the failing of mine eyes seeing for all that I can do or say they wax worse worse and whereas before they had some reuerence of thy iudgements and now they are growne to the contempt and confounding of thy law seeing mercy will not preuaile with them but the longer thou bearest with them the more they are hardned but iudgement must be vsed it is time O Lord to put to thy helping hand The man of God we see breaketh not out suddenly into this prayer but vpon the great neede which vrged him thereunto We are here to learne first that though at all seasons it be needfull to pray to be guided in the true vnderstanding and due obedience of Gods word yet then especially when through the generall floods of iniquitie all without that especiall grace of God all are like to be carried away For as common and vniuersall floods sweepe all away before them with their swift and violent course so in the common floods of corrupt religion and manners euery man thinkes that the best religion which most men doe hold and that those things are most lawfull which are most vsuall But this is a peculiar and speciall grace of God to be exempted from that generall corruption as was Enoch who was preserued to walke before the Lord in that corrupt age Noah reserued when all flesh had corrupted his waies and Lot who liued a iust man euen among the filthie Sodomites If then we shall be preserued from corrupt religion when religion is vsed but of custome and not of conscience when it is vsed coldly and there is no heate in it if when mens manners are generally become corrupt so that there is no humilitie no mercie no pitie no chastitie no puritie no righteousnesse no true dealing no care of our neighbours credit we
to beleeue and thus to doe And marke here the wisedome of the spirit of God setting down the strength of his Saints for flesh blood might haue obiected what tell you vs of these extraordinarie and priuiledged men but behold he calleth them as we said before witnesses testifying that if we would call for and craue the like graces we should receiue them sufficiently then he biddeth vs to looke to Christ the author and finisher of our faith For what were they this is he from whom al the Fathers receiued their strength Striue saith he death is not yet come ye haue not resisted vnto blood What must euery man be a mâ—rtyr no the meaning of the holy Ghost is that though we haue suffered the scoffing of the wicked the hissing the nodding of the head the mocking of the people yet it is not sufficient if the Lord will haue vs also for his sake imprisoned our blood shed and though he giue vs no remission yet we must not faint herein but euen offer our liues to the Lords pleasure also What can seeme more rare in this man of God his faith than his notable diligence and delight which he had in the word in that as we shewed before he preuented the morning light and the euening watches with his meditations But shall we not finde this commended vnto vs in other places of the Scriptures that we might also in some measure seek these practises in our selues Looke Prouer. 2 1. My sonne if thou wiâ—t receiue my 〈…〉 and hide my commandements â—itâ—â—â— tâ—â—e c. 4. If thâ—se seekest wisedome â—â— silâ—â—â— â—â—â— seâ—râ—hâ—â—â— for her as for treasure 5. Then shalt thou vnderstand the feare of the Lord and finde the knowledge of God And Psalme 19. 10. The iudgâ—â—eâ—tâ— of the Lord are more to be desired than gold yâ—a than much fine gold what doe we now see here in this man of God which the Scriptures doe not teach vs in other places So that here is set down but a patterne of practise of things taught in the word and why doth the man of God set downe himselfe here as a type to be followed surely to shew that like as he was a man subiect to the like affections that we are so we may labour for the like graces as he had And if we will be like vnto him in his sinnes why should we not be like vnto him in his graces And as albeit we are not like vnto him in his greatest sins and yet in some sins so must we though noâ— in the highest measure of his graces yet in some proportion of his graces be like also vnto him It may also seeme extraordinary in him that he was wiser than his enemies wiser than his teachers wiser than the aged but we must know this also appertaineth to vs because in shewing his reason how he obtained this grace he alleageth not the cause to be any extraordinarie or new reuelations but that he attained through the word for he was wiser than his enemies in that he opposed not subtiltie with subtiltie craft with craft forgerie with forgerie and in all his assaires asked not counsell of flesh and blood but of the word as he also testifieth of himselfe Port. 3. 7. 8. vers Princes also â—id sit and speake against me but thy seruant did moditate in thy statutes Also thy testimonies are my delight and my counsellers As if he should say when the mightie states vsed their policie and wisedome against me though I had an heauâ—e heart yet I asked counsaile of thy word Likewise Port. 21. 1. Princes haue persecuted me without cause but mine heart stood in awe of thy word That is the great men persecuted me I durst not striue with them in policie for so I was afraid I should haue sinned against thee but rested in thy word and then I gate as great victorie as they which get spoyles We see now whosoeuer as Saint Iames exhorteth vs shall aske wisedome when he wanteth it of the Lord and of his word shall with Dauid be wiser than his enemies not that we must imagine him so to be in all his particular actions but that he excelled them in as great measure as might be by giuing himselfe to be gouerned by the word Is this then proper to the dearest Saints of God alone No for Moses the man of God faith Deut. 4. 6. Onely this people is wise and of vnderstanding He speaketh not of the rarest Iewes and of the Magistrates alone but of the common people and telleth them if they wanted wisedome the Lord was at hand to teach them And so the meanest people by the word of God were wiser than the mightie Princes and the great Princes were more doltish than the common people when they asked not counsel of the Lord. The promise which our Sauiour Christ vseth Matth. 10. 19. When they deliuer you vp take no thought how not what yee shall speake for it shall be giuen you in that houre what yee shall say This promise is not made onely to the Euangelists Apostles Disciples Doctors or Magistrates but to all whomsoeuer the Lord shall call to giue such testimonie of his name And we know by experience how this was not onely performed in the Primitiue Church but also in the deare Saints and Marryrs of God of late memorie in Queene Maries raigne who did striue against sinne to the shedding of their blood who all as we see were wiser than their enemies Neither was there any other cause why he was wiser than his teachers but that by meditation he not resting in the booke cases and generall doctrine of his teachers applied their generall rules to his particular state Likewise we if we doe not stay our selues in the generall things which we heare or reade but bring the generall things into particulars singulars and practises shall be wiser though happily not learneder than our teachers Thirdly he was wiser than the ancient in that they made shipwracke of faith and of a good conscience notwithstanding their knowledge whereas he laboured to bring his good learning to good liuing and his knowledge to a good conscience We see at this day how old ancient Protestants grow not in spirituall vnderstanding because they put not in practise the things which they haue knowne On the other side we are not to goe farre but may obserue in our age how young men vnto whom the Lord hath made old men as glasses examples of our infirmities least they fal comming with 〈◊〉 â—elâ—â—e to practise tâ—at which they â—â—â—te are 〈…〉 and are more able to iâ—â—truct the ignorant to comfort them that 〈…〉 the ageâ— Wâ—â—â—oâ—er then will labour to bring the rules into life which hâ—e 〈…〉 y pâ—ecâ—â—ts he shall be at the lâ—aâ—t wiâ—er if not more learned than the auncient 〈…〉 es Mâ—z alâ—â—â—th â—uen coâ—â—umâ—â— me c. This among the rest â—ight 〈…〉 more proper and peculiar to the Prophet but it is is wee
but of a patient faith and the cause of impatiencie is want of faith Of this faith speaketh the Prophet Esai 28 16. Behold I will lay in Sion a stone a tried stone a precious corner stone a sure foundation He that beleeueth shall not make haste to wit to by-waies and indirect meanes as casting off his hope of God his promises Of the contrarie the want of faith speaketh our Sauiour Christ Luke 18. 8. When the Sonne of man commeth shall he finde faith on the earth Likewise Heb. 10. when the Apostle had said The iust shall liue by faith If any withdraw himselfe his minde is not vpright in him my soule shall haue no pleasure in him Againe Habac. 2. when the Lord had commanded the Prophet to waite he saith He that lifteth vp himselfe his minde is not vpright in him that is he hath a troubled minde and vnquiet spirit Wherefore let vs attend vpon that exhortation of the Apostle Iam. 5. 11. Ye haue heard of the patience of Iob haue knowne what end the Lord made As if he should say ye are not ignorant of that my errour of patiēce who when the Lord suspended his iudgements still waited for the accomplishments of his promises Whosoeuer then thinketh himselfe to haue faith and by patience cannot waite for the Lord his leisure and due time of helpe but withdraweth himselfe and maketh haste to other meanes and not staying himselfe on God his word and promises but hastneth and cannot be quiet in his minde vntill presently he haue gotten some helpe he is as yet an vnbeleeuer And I haue done thy Commandements Euen as without faith it is impossible to please God so is it impossible truly to trust in God his saluation vnlesse we labour by faith to serue him in loue and to please him with good workes Wherefore as the Apostle hath taken vp the truth of this rule so he sheweth Heb. 11. how all the Fathers by their faith did trauell in good workes By faith saith he Abel offered vnto God a greater sacrifice than Cain by faith was Enoch taken away by faith Noah prepared the Arke by faith Abraham obeyed God through faith Sarah receiued strength to conceiue c. A contrarie argument to that which we haue in our times where our faith and profession is so barren of good workes True it is that when we will glorie before God all boasting in good workes is shut out in that if he entreth into iudgement with the best of our actions he shal find them polluted with many imperfections so that we can by no meanes stand before him but in faith but Iam. 2. 20. Wilt thou vnderstand O thou vaine man that the faith which is without workes is dead was not Abraham our father iustified through workes c. where we must note the diuers significations of the word iustifie if we will shew these two propositions to be true and how they may be reconciled we are iustified by faith we are iustified by workes For as God sanctifieth vs when he maketh vs partakers of his holinesse and we sanctifie him when we shew him to be holie so God is said to iustifie vs when we are approued iust before God and we iustifie God when we testifie that he is iust In like maner faith iustifieth vs in that it acquiteth vs before God from our sinnes for Christ his sake in whom we beleeue workes iustifie vs in as much as they witnesse to vs and to men that we are iustified by faith before God whereof our sanctification is a pledge So that we meane nothing else when we say we are iustified by works than if we should say We declare and make knowne that we are iustified by these works For when euery good worke is of the spirit of God and the spirit of God is giuen to none but to the children of God when we faile in doing many things whereunto we are by Gods spirit moued and in those things which we doe we corrupt those motions so that our best actions stand in neede of faith to haue them purged in Christ his perfit obedience it is manifest that our workes onely giue a testimonie to our selues and others that we are iustified If then we haue true faith it must worke by loue that as faith doth acquite vs from sinne before God so good workes may giue euidence thereof before men When then we are carried away with dulnesse in good things and with deadnesse in weldoing we are to trie our hearts if we want God is not pleased with vs if we haue saith without workes we deceiue our selues The meaning then of the man of God in this place is thus much Because I know that they haue happie successe that loue thee and obey thy word this moueth me to keepe a good conscience So we haue learned thus much that it is but follie to boast of faith without good workes For as we iudge a man to be aliue so long as we perceiue his vitall spirits his animall powers and naturall operations to exercise themselues and thinke that he is not dead whilest the faculties of the minde are exercised in the senses mēbers powers of the body but notwithstanding that life it selfe is a thing most secret yet by a mans seeing hearing tasting touching going and working we discerne the same euen so so long as we perceiue the fruits of God his spirit and new birth and the effects of grace and fruites of sanctification in the soule we thinke him not spiritually dead in whom these things are And notwithstanding saith which is the life of Gods children be a most secret thing yet when we can open our eyes to see the wonderfull word of God to his praise and shut them from seeing vanities when our eares are open to the works of God and closed and dull to heare worldly vanities when our mouthes can speak of Gods iudgements and are dumbe in leasings we may iudge by these and the like effects that there is the life of Christ in vs. And herewithall we must obserue as these naturall workings are not the cause of life but that rather insomuch as we liue these things do exercise themselues in vs euen so the good workes are no cause why we are good or liue by faith but because by faith in Christ we are accounted good and iust before the Lord therefore we are good For as the tree hath not his goodnes of the fruits but the fruits haue their goodnes because first the tree was good so we cannot be said to be good in respect of our workes but our workes are good in respect of vs iustified before by faith And although the sap life and nourishment of the tree be a thing most secret and hidden from common sense yet by the leaues buds greenes and fruits thereof we draw knowledge of the life in it so though our life which is hidden in Christ be hidden from flesh and
Wherefore we must needes see and confesse that either hee was very vile and wee very holie or he most holie and we very vile Shall we hope to attaine this without vsing the like meanes Did not hee attaine to Knowledge without so many meanes and shall wee attaine to it with vsing of no meanes Shall wee thinke the Lord will be more partiall with vs than he was with his beloued Prophet Did not the man of God obtaine without asking often and shall we obtaine without asking at all Shall he crie and call pray and complaine watch and wake to get vnderstanding and shall wee slugge and doe nothing Or did it more appertaine to him to doe these things or doe they lesse concerne vs seeing he did them for our instruction The holy Ghost hath for no other end blessed the commendation of so good men to vs then for a type of godlines which we must follow and wherby he vouchsafeth as it were to open heauen gates for vs and to giue vs accesse to the treasures of heauen Surely it was not for any profit of the Prophet himselfe who did it but for all posteritie to come to put vs in minde of our corruption to shew how we should striue against it Wherefore it standeth vs in hand more carefully more frequently more feruently to vse prayer if euer wee will hope for the like graces For the Lord hath promised that if wee knock on this sort the doore of knowledge shall be opened if we seeke wisedome on this sort wee shall surely finde her if wee craue vnderstanding with this affection and alaâ—â—â—â—e we shall receiue plentifully We must then in our behalfe know that wee must knocke and that instantly we must seeke and that carefully we must aske and that diligently with an holy importunitie Away then with our old drowsines God will not bestow his hidden secrets his treasures his mysteries his iewels vpon them who vouchsafe not to aske them For seeing the things which he promiseth in his word be no small things but such as the eye hath not seene the eare heard tongue expressed nor heart conceiued shall we thinke to come to them by shutting our eyes by making dull our eares by closing vp our mouthes and hardning our hearts Surely no. Behold then this vehement praying of the man of God for a president for vs to follow But why should the man of God here pray for vnderstanding had he not often prayed for it before was he a nouice in knowledge being a Prophet doth not our Sauiour Christ reprehend repetitions and babling in prayer True it is our Sauiour Christ doth reprehend that babling which is without faith and knowledge and a feeling of our wants but he speaketh not against these serious and often repetitions which proceede from a plentifull knowledge abundant faith and liuely feeling of our necessities Againe although it cannot be denyed but he was a man of God and had receiued great graces yet God giueth knowledge to his dearest Saints in this life but in part and the most which we see and know is the least thing which we see not nor knowe Besides when wee haue knowledge and knowledge must be brought into practise wee shall finde such difficulties such wawardnes such forgetfulnes such wants that although we haue had with the Prophet a very good direction in the generall things of the word which are vniuersall and few yet we shall finde many distractions in our practises which must bee particular and many and wee shal either faile in memorie by forgetfulnesse or in iudgement by blindnes or in affection by dulnes So easily may we slippe when wee thinke we may hold our iourney on Wherfore the man of God through that examination which he tooke of his heart and affections seeing those manifold streights and difficulties prayeth in the verse following not for the renuing of men in generall troubles but for the hindring of his particular estate and condition Vers. 170. Let my supplication come before thee and deliuer me according to thy promise WEl now if we only coÌ„sider those former causes we shal see that here is no vaine repetition and that in nothing this prayer was made too often For besides that as we said we know here but in part we forget also that which we know and wee cannot practise that which we remember so that it is a rare thing to haue a good iudgement but rarer when wee haue a good iudgement to haue a good affection and most rare when wee haue a good iudgement and a sound affection to haue them still For wee haue not in vs any indwelling righteousnes Againe as it had not been sufficient for vs to haue had light heretofore and not to haue it now or hauing it now vnlesse we haue it hereafter so it is requisit for our life which we hold in Christ that we haue not onely had iudgement heretofore vnlesse we haue it now and it is not sufficient to haue it now vnlesse we haue it hereafter For they that thinke their iudgement is perfit enough and their affections holy had no need to haue Christ to be their schoolemaster who teacheth the simple and ignorant they that are whole need him not to be their physition who came not to cal the righteous but sinners to repentance But God his children seeing their ignorance and corrupt affections euen by experieÌ„ce the schoolemistresse of schooles know how needful it is daily to craue knowledge and continually to labour for a good conscience On the contrary part who so bolde as blinde bayard who so loftie as hee that vnderstandeth least who so proud as hee that hath but slender knowledge But surely the children of God who are conscious still of their deadnes dulnes in heauenly things would euen haue despaired had they not seene the same in the Saints of God before them and had they not receiued from God this holy Psalme both for a patterne of godlines to their instruction and also for an example how they might be rid from their ignorance deadnes dulnes and how they might be comforted when after much striuing and shaking them off they returne to them againe to their consolation For when we see that the Saints of God before vs haue had such fightes not onely with corruptions of ill iudgement and corrupt affections which they had of nature but after they haue beene renued by knowledge and therewithall consider that by prayer alone they haue bene reuiued we are assured and comforted that if wee continue and renue our prayers GOD will continue and renue his graces in vs. Thus we see as well to our consolation as instruction that the Saints of GOD were not onely not safe from presumptuous sinnes but also they laboured to see the errors of this life and also desired to bee rid from the daungerous and sluggish sinnes of prophane professors who will see nothing at all According to thy Word These wordes will beare
vncleannes securitie and such like sinnes haue so beaten and trampled vpon thy heart that it is euen hardened through the deceitfulnesse of sinne but repent thee of thy former sinne and put away the euill of thy workes and then come to the word with a holy heart and then thou shalt see and feele thy vnderstanding inlightened thy iudgement reformed and all the words of wisedome plaine and easie vnto thee All this is confirmed vnto vs by plaine and daily experience for when a man hath been buffeted with some sinne when he hath yeelded too much to pride worldlinesse anger and such like when he hath fallen into some misliking of the word or of the preacher then in hearing he heareth not and the word is a sealed booke vnto him Contrariwise when men doe most mislike themselues for their sinnes when they be most grieued for their dulnes when they thinke themselues most vnapt and most vnworthie of knowledge and yet desire to finde comfort in the word wish to be inlightened and led into the true knowledge of it then doth the Lord very often giue them the deepest insight into his heauenly mysteries then doth he worke in them a most comfortable feeling then doth he also put and stirre vp most heauenly and holy motions in their minds By all this must we learne many things first when we heare the word without fruite then we must returne into our selues and know that our sinnes are the cause of blockish dulnesse which is come vpon vs. Anger hath troubled our affections and pleasure hath stollen away our hearts profit hath corrupted our iudgements therefore our iudgements doe not yeeld vnto the word it cannot enter into our hearts neither can it worke vpon our affections We are then in this case to bewaile our sinnes to labour for repentance to pray for the spirit of sanctification whereby these sinnes may be consumed and then returne vnto the word with prayer and the Lord wil blesse our vnderstanding Againe when we see our iudgements reformed and our hearts touched so that the word worketh vpon our affections then we must know that the good worke of God hath gone before his mercy hath disburdened vs of the heauie burthen of sin his goodnesse hath emptied our hearts of vnprofitable thoughts and his good spirit hath wrought all in all in vs. Then to shut vp this verse let vs know that as sinne doth hinder and holde the word out of our hearts so doth the loue of the word as it were open the doore of our hearts and make a broad and large passage for the word to enter into vs and to worke that good worke for which it was sent It followeth in the next verse Vers. 7. Depart from a foole when thou perceiuest not in him the lips of knowledge GOD hath ordained that men should liue together that one might bee helpfull to another But there is a neerer bond of friendship when one entreth into league with another or when one maketh choice of another for some neerer bond of friendship affinitie or such like And because this bond cannot stand but where there is a great likenes of conditions and qualities and it is commonly seene that the partie better affected is sooner chaunged therefore in this place we be admonished to beware least at any time we ioyne our selues to those that are foolish and vngodly Not that it is altogether vnlawfull to haue any dealing with them but that wee may not come too neere vnto them For to eate and drinke with them to dwell in the same towne by them and such other common duties be not vnlawfull But to ioyne in marriage with them to make them priuie to to our counsels or to vse them as more neere and speciall friends this is vnlawful and this is here forbidden For little or no good at all can bee gotten by them they will hardly or not at all be brought to goodnesse and such is their subtiltie that one of them is able to peruert the faith or at least to corrupt the manners of very many Good cause therefore there is why we should depart and get our selues from them on the contrary side wee bee taught to seeke out good company and to ioyne our selues to them as neerly as may bee yet with this full purpose of heart that wee may receiue fruite and profit by them Nature doth call vpon vs to doe this the communion of Saints requires it at our hands our own profit should compel vs the examples of euery mā in each calling may moue vs therunto For men doe desire to be in companie of their betters the scholler would be in companie of him that is better learned the worshipful man desireth the companie of the noble man and the honorable delighteth much in the fauour of the Prince Yea in the basest occupations and handicrafts men doe still desire to bee in the company of them that are most skilfull And all this is to obtaine the knowledge of earthly things and the fauour of them that can helpe them how much more then should we desire the companie one of another that we might be helpfull one to another in heauenly things Nay how intirely should wee be ioyned one to another and receiue good one by another in all kinde of goodnesse And yet must this bee done in great discretion for the best men haue their faults Therefore wee must be most carefull as to receiue what good we can by any so to receiue hurt or hinderance by none at all It followeth Vers. 8. The wisedome of the prudent is to vnderstand his way but the foolishnesse of fooles is deceit THat is true wisedome indeede which beginning at knowledge doth goe forward vnto practise and beginning at faith doth further proceede vnto the fruites of faith For vnlesse there be profitable vse of knowledge both in our generall and particular callings it hath neither the sense nor the sauour of heauenly wisedome Then we be here admonished to labour that our knowledge may growe vnto faith and that we builde a godly life vpon faith And that we may thus do we must especially trauell that our hearts may stand in awe of Gods word and that we may haue a charitable and louing heart vnto men This if we can obtaine then shall wee in feare and loue doe the good duties which may glorifie God profit men and haue sure arguments that we haue true wisedome But the foolishnes of fooles is deceit That is they doe either take a wrong course of life or else if they take a right course yet their hearts are not aright and therefore they deceiue both themselues and others All this commeth to passe because with conscience they do not apply euery general point of doctrine to their particular estate and labour not to make practise of it We giue titles vnto men count them wise and politike men that can foresee and preuent worldly displeasure But the
found in the forme of a seruant Montanus of this 3 I will send you another Comforter Papists of this 4 Thou art Peter Vbiquitarij of this In whome the God head dwelâ— corporally Familists of this 5 The kingdome of God is within you And euill men the Epicures abuse this place That which goeth into the bellie defileth not the man c. The carnall professors this If he hath predestinated vs he will also cail vs. Those that vnder the name of peace desire to couer euill practises alleage this 6 Follow peace with all men And that which is abused not of one sector companie but of all is this Hypocrite first pull out the beame out of thine owne eye August de moribus â—aâ—ich reprouing their loose liues they alleage this Hypocrita prius c. So daily if wee deale with moâ—es with motes I meane in the eyes for with motes in the Sunne any man may deale then this is vsed as a neck verse Hypocrita prius c. which when we haue said wee thinke we are presently quit and to haue entred another action of hypocrisie and reuenged them home vpon any reprehension I say wee flie to this as a sanctuarie wee vse it as a spell to charme the reprehender that hee cannot speake one word more But this is not Christ his meaning his being in the Flesh was not to maintaine sinne he came not to make men escape the gentle punishment of admonition he came to caÌ„cell the hand-writing that was against vs not to make a new hand-writing but as it is said in the Psalme wickednes hath a wide mouth and Dauid maketh it a maruell to see the mouth of wickednes stopped for rather then it will say nothing it will speake against itselfe 1. Cor. 7. Paul reasoneth the time is short therefore we must vse the world as though we vsed it not 1. Cor. 15. 32. The wicked say Tomorrow we shall dâ—e therefore let vs eate and drinke They gather a contrary conclusion out of the same promises 2. Cor. 7. Paul reasons Seeing we haue such promises let vs cleÌ„se our selues the wicked say Rom. 6. Let vs sinne that grace may abound We may reason thus rightly out of the former words of Christ He disallowed disorderly casting out Ergò hee alloweth orderly casting out he commandeth the beame to be cast out first Ergò the mote also We reason on the coÌ„trary No promiscuall casting out Ergò no casting out his owne first Ergò not ours at all Their conclusion is this if they durst say so much Praecipe quid faciam orâ— vt faciam sed â—e omnino corripito quicquid facio I loue not to heare of my faults meddle not with mine eyes So it is true which is in Prou. 26. A parable in a fooles mouth is as a thorne c. Hee thrusteth the blunt ende forward and by abusing of places they gore themselues 16 As we cannot see without the apple of the eye so we cannot know the thing of God without the teaching of God For though some things are learned by sense as we need not be taught from heauen to discerne betweene white and blacke colde and heate and such like and some things are attained by the light of nature or helpe of Arte as the knowledge of ciuill and humane things yet there are many things to be learned which we cannot attaine vnto by naturall reason onely without spirituall reuelation For to be perswaded that all things were made of nothing that a Maide should haue a Sonne that the Flesh corrupted should rise to incorruption that CHRIST a Sauiour on the Crosse should be a Iudge in the clowdes that we should be freed from death by his death and exempted from condemnation by condemnation that man should sinne and CHRIST should suffer where is the wise man where is the Scribe where is the Philosopher that can shewe a â—â—â—son But be it that man could be taught by nature to vnderstand things appertaining to GOD yet is needfull that that God should teach him because else he should learne it with incer â—intie and little assurance for besides that Iob confesseth how though he went euen into the shop of the Lord where he worketh yet he should not see him These reasons I haue to proue that I speake first the most and greatest part are full of simplicitie many cannot take the paines to search them of many that would take paines many want the meanes of manie that haue the meanes fewe come to anie thorow knowledge of them and they that come to knowledge labour vnder great vncertaintie whereof it commeth to passe that many either proue fooles or become Heretikes because medling with such things in the pride of their wits they haue not prayed to be taught of God CHAP. LI. Of murmuring IT is a common thing with men to grudge and murmure against Gods true seruants and therefore Ministers and Magistrates and such like must learne with patience to beare it and to prepare themselues for it For if the Israelites murmured against Moses being so â—are a man how much more will men now grudge against such as haue not obtained the like measure of graces This is a sore temptation and Moses himselfe did once offend because of the murmuring of the people yet was he said to be the meekest man vpon the earth But else alwaies Moses ouercomes euill with good for he was so acquainted with that people that he had as it were hardened his heart against them 2 This is the nature of murmuring it will cause a man to be no man at all which wee may see in the Israelites who wished to be in Egypt whereas yet they knewe that for their sinnes the Lord carried them thither and as it were in iustice cut them off for sinne so it is as much as if they had saide would the Lord had cut vs off rather than left vs in this case for they were contented to die if they might not haue their bellies full 3 To be assured of Gods prouidence and that we may not be ouercome of murmuring in worldly things we are to looke to the benefit of Christ in the forgiuenes of our sinnes the sanctification of Gods spirit and the hope of euerlasting life for if wee bee assured of these wee shall be likewise assured that the Lord will no suffer vs to perish in this world And if wee doubt of earthly things wee doe doubt of these spirituall graces much more and the want of the perswasion of the one doth bring the other For if the Israelites had been perswaded that the Lord had deliuered them and would bring them into the land of promise they would not haue doubted that he would preserue them in the wildernes which wee may see in the example of Abraham Genesis chapt 24 who because the Lord had promised him a seede sent foorth his seruant to get a wife for
them in others which will permit vs to bee grieued at euill things in our selues and yet make vs to reioyce to see the same in others True zeale loueth good wheresoeuer and in whomsoeuer it is true zeale hateth sinne wheresoeuer and in whomsoeuer true zeale loueth friends as they be God his friends true zeale hateth aduersaries so far as they are God his aduersaries true zeale loueth a good thing in our most professed enemy true loue hateth a sinne in our most assured friend if wee are perswaded that our enemies be God his children howsoeuer we disagree in some particular yet wee can swallow vp many priuate iniuries offred and we more reioyce in them as they be God his children then we can be grieued at them as they haue iniuried vs. Indeede true zeale is most grieued for the sinnes of the godly because so much is their sinne grieuouser thē the sin of another by how much they came neerer to the image of GOD then another howbeit this must alwayes be with a Christian sympathie which worketh in vs a griefe for their sinne as well as an anger for their sinne which changeth our griefe into prayer for them Though then we be neuer so far asunder we must loue them that loue God though we be ioyned neuer so neere we must hate them that hate God in the meane time in deuouring on the one hand to do all duties of loue and obedience vnto them in admonishing them praying for them and mourning for them as they be ioyned in any band vnto vs and remembring on the other hand when nothing will do them good but the matter is at this point that we must either cleaue to God and forsake them or forsake God and cleaue to them that nature and ciuilitie in the second table are to giue place to religion and pietie in the first table 5 The fift rule is that wee must not bee stricter to our selues than to any other and bee more liberal in some things to others than to our selues This will first cause vs to cast the first stone at our selues this will teach vs to pull first the beame out of our owne eyes and then the mote out of anothers eye this wil make such an experience of sinne in our selues that we shall neither flatter too foolishly men in their sins nor rebuke too rigorously men for their sinne Some we shall see iustly misliking a ceremonie refuse it in themselues yet for that it is a thing indifferent they can tolerate it in others others there be who being vnwilling to vse it themselues iudge streightly all others as haynous offenders that vse it Moses refused to take so much as a shooe-latchet himselfe from the Egyptians and yet to others that would take hee would not denye the lawe of armes so streight he was to himselfe so liberall he was to others Paul seeing that in some places hee could not so conueniently liue of other mens charges as at Corinth Thessalonica although at Colossos he receiued somewhat where they were able to bestow on him yet he would not that all men should be tied to this example to doe the like for he laboureth much in all his Epistles almost about this to shew how Ministers ought sufficiently to be prouided for so strict hee was to himselfe such liberalitie he left to others Rom. 14. 2. Cor. 8. 10. where he intreateth of things indifferent It were good then that Christians might say thus with themselues I can doe thus by Christian libertie but if it be an hinderance to the glorie of God or an offence to my brother I wil not do it if others doe it so their heart be good in this and their conscience is vsed in other good things I will not herein wage warre with them but to ioyne with them in greater and better matters I will pardon the lesse If this wisedome had beene vsed long agoe what vanitie had there been in the Church of God for want of this what trouble hath risen therein 6 The sixt and last rule is if we haue a zeale against the sinne because it was against the law of God and therewithall haue a compassion to the person because one like our selues hath offended this mixture of affections causeth anger to feede on the sinne not on the person When our Sauiour Christ going about on the Sabbath day to heale the man with the withered hand was reprehended of the Pharisies it is saide hee looked about him angerly and after it is added that he sorrowed for the blindnesse of their hearts see how anger and sorrow meete anger that men should haue such little knowledge of God or loue to their brother sorrow that being such excellent creatures they should slippe so fouly Looke vpon the Prophets which if in the heauinesse of spirite they did not vtter their word which in the zeale of God his glorie they did denounce so that when they most threatned they were most grieued that the plague spoken should fall vpon them Now that is an outreaching zeale where our anger rather seedeth on the person than on the sinne Samuel in the zeale of Gods glorie spares not flatly to tell Saul of his sinne and yet in loue to his person he was alwaies bent to lament Saules cause and to pray for him Doest thou loue Gods glorie Then wilt thou surely admonish thy brother of his sinne because zeale cannot suffer God to be dishonoured Doest thou loue thy brother then wilt thou admonish him with compassion because loue lamenteth the weaknes of thy brother who hath done that which thou mightest haue done FINIS GODLY OBSERVATIONS CONCERNING DIVERS ARGVMENTS AND COMmon places in Religion CHAP. I. COnscience is a sensible feeling of Gods iudgements grounded vpon the word nourished by the consideration of the latter day stirring vp our hearts to the approouing of our doings both before God and men It is an effect of faith faith therefore as the cause must goe before where no faith is there is no knowledge where there is no knowledge there is no conscience Many men say this is my cōscience they might better say this is mine opinion this is my fancie Knowledge is lesse than faith and opinion lesse than knowledge Againe it is placed in the heart to the stirring vp of vs and summoning of vs to approoue those things which we knowe before God We must not make our conscience like a cheuerel purse stretch it too farre or too narrow that is bee not too righteous as the Anabaptists and the Familie of loue Saul in sparing Agag would be too mercifull and afterwards waxed cruell by killing the Prophets Those that are true Puritanes are such We must not let our conscience looser than the Scriptures be for then wee fall to be prophane Take heede of extreames for vertue is a meane betweene two extreames taking something of one and something of the other knowledge of generals and
which we freely renounce but of the merit of his obedience and of the value of his death vnto the saluation of those that beleeue in him So shall we at once stop vp the mouth of the enemie when refusing to plead our owne cause we referre our selues vnto Christ whom we know to be the wisedome of God and able to answere all that can possibly be obiected against vs. For seeing Sathan is a wrangling and subtill Sophister it is our surest and safest dispatch to breake off all dispute with him and to send him thither where he may receiue his best answere and we need not to doubt but he that hath answered the iustice of God and cancelled the obligation that was against vs before his heauenly father will easily defeate whatsoeuer the old Serpent our accuser the diuell is able to alleage against vs. But if we cannot so auoid his assault but needs we must enter the combat with him let vs take vnto our selues that courage that becommeth the souldiers of Christ and in the name of the Lord Iesus manfully oppose our selues knowing that he which hath brought vs into the battell will both saue vs and deliuer vs out of all dangers Then if the enemie shall say that we haue no faith and therefore haue no interest in Christ we may answere that our beleeuing dependeth not vpon his testimonie it is enough that our selues doe know and feele by the grace of God that we doe beleeue As for him we doe the rather perswade our selues of faith because he saith that we beleeue not knowing that he is not onely a murderer but also a lyer from the beginning and the father of lying Now he that was neither ashamed nor afraid to charge God himselfe with vntruth will make lesse scruple to deale falsely with vs and that therefore we vtterly reiect his witnes as the witnes of a notorious and treacherous deceiuer vnworthie all credit and whom we cannot beleeue euen in the truth it selfe without danger For which cause he was so oftentimes silenced by our Sauiour Christ and his Apostles euen then when after his deceiueable manner he bare witnes vnto the truth Againe when the question is of our faith in Christ whether we beleeue in him or not we must beware that we stand not here vpon perfection of knowledge which in the best Diuines is vnperfect or vpon the perfection of our perswasion which in all flesh is mingled with imperfection It is enough for our present comfort and to the silencing of our aduersarie that we haue a competent knowledge of the mysterie of our saluation by Christ farre remoued from that ignorance and implicit vnderstanding which Sathan hath planted in the kingdome of Antichrist For perswasion also we acknowledge that partly by the corruption of nature and partly by his assaults by the grace of God it is such as the same is oftentimes assailed and shaken yet faileth not nor falleth vnto the ground but standeth inuincible against all his attempts and inuasions whatsoeuer And finally for that faith whereby we rest for our saluation vpon Christ Iesus wee glorie not in our owne strength but wee say euery one for himselfe with him in the Gospell We beleeue Lord helpe thou our vnbeleefe Foâ— if faith he as it is indeed a repose setling placing and putting of our trust and confidence for our saluation in Christ whom the Father hath sealed then we doubt not to proue against Sathan and all his instruments of infidelitie that we doe beleeue and that the weaknes of our faith which we willingly acknowledge and that remnant of vnbeleefe which yet hangeth vpon vs is so farre off from dismaying vs that it is both a warning and motiue vnto vs of great force to stirre vs vp and to set a worke by all good meanes to establish and to increase our faith when wee finde the good hand of the Lord not to bee wanting vnto vs and his eares not to bee shut vp against our prayers in which we alwaies say with the Apostles of Christ Lord increase our faith If it shall bee obiected that because wee haue not the same sense and feeling of faith which sometime wee had as Sathan himselfe could not then denâ—e therefore we haue now no faith but haue vtterly lost the same wee may answere the argument followeth not for euen in many diseases of the bodie it is so with them that haue them that they seeme little better than dead corpses and yet there is life in them which hidden for a time after is recouered and raised vp againe so it is many times with the children of God that being ouerborne and distressed with extremitie of affliction and temptation they seeme for the time both to themselues and others to haue lost the life and light which once they enioyed Yet so it is that when the tempest is ouerblowne and the gracious countenance of the Lord againe beginneth to shine vpon them the faith which was as it were hid for the time taketh life and steweth foorth it selfe and plainly proueth that as the trees when they budde in the spring time and bring foorth their fruite were not dead in the winter as they seemed to bee so the faith of Gods children springing afresh after the stormie winter of temptation declaring manifestly that it was not dead when it seemed so to be but was onely respited for the time that afterward it might bring foorth more fruite and whereas the afflicted soule desireth nothing more than to beleeue though it feele not a present operation of comfort by faith euen that desire argueth a secret sense that cannot easily be discerned together with assurance of better estate in time to come according to that of our Sauiour Christ Blessed are they that hunger and thirst after righteousnes for they shall be satisfied And that of the blessed Virgin He filleth the hungrie with good things but the rich he hath sent emptie away Also that bewailing and deploring of vnbeleefe which is found in the afflicted is not onely a stâ—p vnto their former comfrort but a certaine proofe and demonstration of the returne therof For the Lord working by his spirit in the hearts of his childrens gronings that cannot be expressed thereby assureth theÌ„ that in his good time he will heare them grant their requests And so much the more wee may bee perswaded hereof because the loue of God towards vs as it began not of vs as S. Iohn saith so it dependeth not vpon vs but vpon the truth constancie of him with whom there is no change nor shadow of change Againe the temptation it selfe from which our affliction doth arise though it haue of itselfe a most bitter and sharp taste euen vnto the wounding of our soules neere vnto death yet hath it also in it an argument of comfort the Lord himselfe out of darknes raising vp light vnto his childreÌ„ For euen by
it must be ioyned with the word 775 â—36 with faith and knowledge 711 it must be seruent 56 wee must stirre vp our selues in prayer 84 how to pray against enemies 5â—â— rules thereof ibid. how many waies God heareth our prayers 409 why God heareth not our prayers alwaies at the first ibid. in the soule 317 what the Lord requireth of vs therein 237 hard to performe 238 circumstances in prayer 240 taken for the whole worship of God 8â—9 Predestination 764 popish 770 Preferments how often bestowed 668 Preparation to holy exercises 709 Presumption a remedie against it 40. what it is 141 two waies of presuming 765 difference betweene it and faith 622 Pride 212 4â—0 how it is corrected 34 priuie pride 269 it consumes many good gifts 80 it is the last sinne 306 it is in foure things 711 spirituall pride 272 Profession double 801 verball 819 Promise 12â— Gods promises vnder the Gospell 481 Gods promises ought to stirre vs to obedience 753 â—81 how hard to rest on Gods promises 490 Prophets why called Seers 6â—7 what prophecie is 7â—0 the dutie of a Prophet 771 three kindes of false Prophets 771 prophecies tried notes betweene the true and false Prophets 772 what they respected in their teaching 519 Prophanenes 54 Proâ—perity hath no feeling of good things 27 not to desire it too greedily 272 in it to think on aduersitie 710 766 it should draw vs neere vnto God 770 it is dangerous vnto some 116 Protestants most bound to good workes 827 ignorant 807 carnall Protestants 70â— 464 4â—5 false Protestants 119 Prouidence â—â—â— 184 4â—6 5â—â— 316 faith in it is a remedie against murmuring 252 it is generall and particular 253 in it is a trial of our faith 644 it is admirable 677 the worldlings know it not 731 how to depend on it 774 God in his prouidence wil watch ouer vs 486 God is iust in it 5â—5 how great it is towards maÌ„ 850 Seuerall punishments for seuerall sins 500 R RAce how the Race of Christianitie is â—unne by Christians 413 Reading 38 ioyned with preaching 15â— publikely 225 directions for the reading of Scriptures 174 175 176 who should reade Scripture 6â—4 Reason naturall is against faith â—43 645 18â— it must be renounced 298 to fight with it a hard matter 299 how to striue against it 467 4â—7 Rebuking of sinne 257 who ought to be reproued 633 Reconciliation 798 Recreation 169 on the Lords day vnlawfull 839 840 Regeneration 6 good natures doe not further it nor euill natures hinder it 29 it can neuer be vtterly lost â—45 feeling of sinne an earnest thereof 11â— farre more excellent than our first creation 4â— meditations of the regenerate 453 482 how wonderfull it is 803 strife in the regenerate 785 Relapse cautions obserued therein 13 58â— the state of men after it 249 how to rise againe 64â— Religion not to haue it in respect of persons 119 we must not be of a darke religion 801 a singular grace to loue it wheÌ„ it is commonly hated 515 triall of it 803 better to be religious than seeme 305 to be truely religious is to haue the meanes in due estimation 384 Religion is the way to happines pag. 380 Religion corrupt life caÌ„not be vncorrupt 454 the true religious and irreligious discerned in temptations 455 Remedies against troubles of minde 102 See conscience afflicted Against vncleane lusts 635 Remission of sinne and mortification 105 See pardon Repentance 282 what it is how to begin it and to continue it 281 282 283 284 285 286 6 7 87 notes of it 780 it must be speedie and continued 781 it is the gift of God 782 fruites of it 796 the necessitie of it 46 48 61 late repentance 799 Reports euill the vse that is to be made of theÌ„ 64 65 how an euill report should be staied 161 how it should be borne 652 two occasions of euill reports 266 false reports the vse of them 267 Reproches trials in it 29 Riches 624 no argumeÌ„ts of Gods fauour 251 the nature of them how they are thornes 643 their vse 644 they haue two ends 735 their abuse 783 how to haue earthly and heauenly riches 784 the vnworthie possession of them daungerous 78â— Righteous markes of a righteous man 613 118 680 839 See Iustification Rule for a man to examine himselfe 516 Restitution 78 Resurrection 252 178 coÌ„forts arising froÌ„ it 85 few doe truely beleeue it 180 of the rest of Enoch and Eliah 180 Gods iudgement and mercy require it 183 Reuelation ordinary or extraordinarie 770 Reuenge 68â— remedie for it 727 against desire of reuenge 481 S SAbbath inconueniences and commodities in keeping it 128 how it is prophaned 138 what it is to sanctifie it 132 809 when first ordained 133 not a signe onley 134 no ceremonie yet rest as needfull for vs as for the Iewes 132 a Sabbath daies iourney 14â— workes of the Sabbath 144 prophaning of it in haruest 146 the speciall vse to remember three benefits 156 priuate exercises before and after the publike 157 158 workes forbidden on the Sabbath 162 whether all callings ought to rest 306 609 c. the breach of it punished 810 8â—9 meanes for the sanctification of it Ibid. SacrameÌ„ts 30 687 825 in time of the Law had two ends 133 neglect contempt punished with death 787 sacramentall phrases why vsed 788 We renew our couenant so oft as we come to the Sacrament 478 Sacriledge of our time to be spokeÌ„ against 749 Sadnes 29 not to be sad 782 Saffron not to be gathered on the Sabbath 167 Saluation 36 notes thereof 171 the golden chaine therof 207 ioy thereof how great 293. See Ioy. A desire thereof 610 assurance see Assurance Sanctification euident tokens thereof 13 241 246 247 it cannot be vtterly lost 245 how wonderfull 803 it must not be of one part 80â— it must be continuall 806 Sathan is maister of all sinners â—9â— their seruices to him their reward for their seruice ibid. Satan and his practises 35 796 55 â—11 â—12 in temptation â—99 hee is a Surgeon to cure the faithfull 618 how to answere him in temptation 111 112 Sathan and melancholie disquiet afflicted soules 86â— 868 how he fighteth 90 his policie 801 of diuers names giuen him in scripture 845 Schisme 39 37 647 796 Scorners who are scorners 623 112 â—01 Scripture a generall rule concerning it 153 directions for reading of it publikely in the Church 173 priuatly euery day 174 generall obseruations for it 7â— abused 757 the certaintie of it â—71 scripture for a weake conscience 854 apâ— similitudes for all degrees therein 844 why we profit not in them 519 Secret corruption threatneth a downfall 103 hindreth successe in good actions 27 comfort for Gods children when they feele it 681 Carnall securitie 46â— Securitie a forerunner of grosse sinne or of some crosse eueÌ„ the causes of it 30 how daungerous 274 116 659 79â— in publike calamities 767 a signe of securitie 792 heresie or prophanenes like
they differ The sins of the people moue God to punish them with euill gouernours c. How Christians should communicate good things Preparation to the hearing of the word All our power in prayer commeth from the word The life of faith very secret and often hardly discerned How we must haue not onely a knowledge by the last commandement of our naturall corruption but also an experience Prophaning of holy exercises Note well Sathans diligence We must be as diligent to serue the Prince of glorie as the 〈◊〉 are the Prince of darknes The 〈…〉 the light law Law â—â— Gospell in â—â—â— ages till Christ came No thriuing in sinne The feare of God the strong bridle of the faithfull The great power of Gods feare Thankesgiuing How feruent prayer preuailes with God A sweete consolation The heart whose it is by right A great mercie not to thriue in sinne Patience Hardnes of heart Simile To suspect our own wisedome in matters of saluation Diuers infirmities of men Admonition How can rebuke kindly A good counsell Iudgement To vse well the graces which God hath giueÌ„ vs. The generall promises of outward things 1. Tim. 4. 8 To learne to obserue inward corruption by the outward sense How some respect neither cursing nor blessing Sinne how terrible An experienced faith Gods prouidence The Church hath a mixture of good and bad Simile Our faith the same with the Fathers How the law and the Gospel is to be preached Of profiting by hearing of sermons Of Gods presence and how to present our selues before him in his worship Heb. 11. 26. 27 Differences of sinning in the godly and godlesse How some can correct the same sin in others which they like in themselues How many couer sinne by example What respect God hath to his children in the execution of his iudgements A good signe of Gods grace when Gods sweete blessings make vs more free in his seruice How God accepteth the will in some for the deede Of our happy communion with Christ how thereby wee haue an assurance of all his insearchable riches Iustification sanctification goe together If we respect Christ his Crosse wee may not continue in the filthines of our sinnes How sinne dwâ—lles in the godly How the diuell chuseth the best wits for his seruice How many sinnes may lie couered vnder one How to preserue a teÌ„der conscience to keepe our hearts from hardning How dangerous to reiect grace and light offered How coÌ„trary the iudgmeÌ„ts of the word worldare How sinne 〈…〉 the qualitie of the Serpent The iudgement day of Gods 〈…〉 day of 〈◊〉 redemption To sit 〈…〉 Note â—â— How profitable â—he crosse it Children and bastards how they differ Priuie pride Matth 4. The hearing of the word preached How corruption â—urneth grace into wantonnes How our own kindred may hinder vs with God How to entertaine and loue the Saints How to labour for contentation if we will profit in godlinesse How to attaine the measure of blessings which God hath appointed for vs. A good note of our loue to vertue Not to proceed rashly in iudgement against any man The ende of the wicked Prayer How to cure contention Prayer Selfe-loue selfe-will Pride Admonition Matrimonie Affliction Doctrine How troubled mindes feare threatnings How greatly God is pleased with faith on his prouidence Admonition How to put difference betweene persons The passions of Christ in his death Obserue well the heart in all things How the diuell malignes the best Memorie Wherefore the Lord bids vs flee Fornication but re sist the diuell The zeale of youth and of age The differeÌ„ce between our feelings in our first conuersion and afterwards Simile Prayer The end tries all To be faithfull in our owne busines Anger The godly mans peace Chaplaines Hardnes Iudgements To seeke first the kingdom of God The Diuels registers Sound profession How to hide our treasure How God rewardeth vs. Not to dwell in sinne To empty our selues of euery one Priuate examination and confession * Or spiritual Differences in sinne Children regenerate Affections Tithe Studies A liuely faith Vehement speeches Admonition Death The coÌ„tempt of the Gospell a signe of wrath How to respect aduisedly the workes of God A coÌ„solation to one afflicted Iob. 7. 15. Act. 16. 27. * The afflicted must flie idlenes Sinne. Mirth Griefe Vehement speeches A graue counsell to Ladies To a man of ciuill life much troubled in minde Teachers 2. Cor. 1. 3. Ioy griefe Sabbath How to â—â—rrie our selves in the temptation Few meanes vsed in truth better than many in ceremonie Faith and feeling How God blesseth and directeth the single and simple heart Isaac was blinde and so was Iacob Sinne. Heretikes To lie in any one sinne how dangerous To walke vprightly To thriue in sinne Deceitfulnes of sinne Iohn 3. 4 All must reade the Scriptures Act. 17. Heb. 3. 12. 1. Pet. 3. Reading the Scriptures in the Church Heb. 4. 2. Preaching Hearing the Word Law Gospell Amoâ— Dei amorem proximi geâ—eâ—at Generall obseruations concerning the Dâ—calogue Rules 1. Preâ—â—pt Euill forbidden Good commanded The second commandement Generall euils Speciall euils Occasions of the breach of the secoÌ„d law What wee must tolerate in a Church which lies not in our power to reforme General good Speciall good thing Occasions of good Sufficient prouision for Godâ— sâ—ruie 3. Precept 4. Precept Publike exercises Priuate exercises 5. Precept Triall of the loue of children to Parents Triall of the loue of Parents to children Triall of the loue of Seruants to their Maisters Triall of the loue of Maisters to Seruants The sixt Precept The seuenth Precept A man may commit adulterie with his owne wife Meanes of Chasti ie 8. Precept Idlenesse Restitution 9. Prccept False witnes Psal. 15. Suspâ—â—ion against any man without any iust cause a sinne against the ninth commandement 1. Cor. 13. Charitie suspecteth no euill 10. Precept Motions What motioÌ„s are forbiddeÌ„ in the tenth Commandement How wee be infected with the motions which come from Sathan the world Who is our Neighbour Ioh. 3. Ephès 2. 3. The Mediator described 1. Cor. 1. Faith defined What Creatiâ—â—â—â— Vse of the first article of the Crâ—eâ—e Christ verie GOD. Christ very Man Vse of holie Conception Vse of Christs Prophesie Vse of his Priesthood Vse of Christs kingdome Christs passion most grieuous in bodie and soule Vse of Christs buriall Phil. 3. 9. 13. Rom. 6. 12. Vse of the article of the Resurrection Iohn â— 14. Vse of Chrstes intercession 1. Thess. 4. 26. 1. Cor. 15. Phil. 3. 10. Rom. 12. 13. Church The holie Ghost alone giueth vs the assurance of the pardon of sinnes * By Faith wee come by degrees to feele to haue a comfortable experience of the pardon of sinnes The comfortable vse of all the articles of the Creede Faith onely iustifieth Rom. 3. 28. A reward to workes is promised of Gods free mercie and not for merit Workes Law and Gospell coÌ„demne sinners which
to the posteritie of Abraham but of Adam * Whatsoeuer seuereth â—ither God froÌ„ man as the curse of the morall Law or man from man as the ceremoniall doth the Iew froÌ„ the Gentile that only is abrogated The morall law being made our good friend and guide in and by Iesus Christ doth not separate vs from God nor froÌ„ man Iews or Gentiles which are in Christ. Ergò it is not abrogated * What is abrogated SacrameÌ„ts in the time of the law had two endes Rom. 4. The Sabbath not a signe only of spiritual rest as some would haue it The second reason drawn from the equi tie of the law If the Lord giue vs sixe dayes for our ordinary worke good reason is there he may chalenge the seuenth day for his seruice But he permits vs sixe dayes Ergò it is right we giue him the seuenth Hee meaneth the Cathedrall Churches The tithe of our time to be afforded for Gods worship Not euery day a Sabbath Fasting * Or commanded The 3 reason If the Sabbath be ceremoniall then the Lord gaue but nine commandements But he gaue ten Ergo the Sabbath is not ceremoniall Note The difference betweene the ceremonies and the tenne commaundements Ordinances what they signifie The rest of the Sabbath as needfull for vs as for the Iewes The 4 reason from Gods owne example God gaue a speciall blessing to the Sabbath day Obiection Answere Note Answere to the reasons that by some are brought against the Sabbath 1. Ob. out of the old Testa ment Euery signe is not a figure or shadowe as before To know things morall and ceremoniall Note well How God is said to rest after the creation The second obiection out of the Prophets 1. Out of Esay a resting from sinne The true interpretation of Esay 56. 1. 2. Obiection Answere 1 2 Preaching The interpretation of Esay 58. 1. 3 Fasting 〈◊〉 PresumptioÌ„ The interpretation of Esay 66 2â— A rule for the interpretation of Scriptures Answere to their arguments taken out of the new Testament And Luk. 6. 1 it is said Sabatum secuÌ„dâ— primum so it seemeth this is vnderstood of a ceremoniall and not of a morall Sabbath The examination of Matth. 12. 1. 2. A Sabbath dayes iourney what The second reason Worke of the Sabbath The third reason 1 Prophaning the Sabbath haruest how great a sinne 2 3 Two kind of necessitie The fourth reason The fift argument The sixt argumen Answere to places taken out of the Epistles The exposition of Rom. 13. 14. How the strong is to helpe and not to despise the weake * Yet we reaâ— Acts 28. 17. of Iewes at Rome Of meats When we beleeue we haue the wâ—rd for our warraâ—t * Or more truly read these words thus Another eateth herbs he doth it in weakenes of faith not beleeuing that he may vse other meatâ— The nouices in religion are commonly hastie in iudging The second reason out of the Epistle * Publike fast coÌ„manded by the Magistrates must be kept Simile The interpretation of Hebrues 4. A Sabbath in heauen A generall rule concerning Scripture Of their arguments drawne by consequence out of the Scripture Obiect The Sabbath vnknowne to the Gentiles ergo ceremoniall How the morall and naturall law differ Rom. 3. 1. Psal. â—47 The first obiection Answere The second obiection Answere What things appertaine to the Iewes only and what to vs with them Kindling of fire on the Sabbath day lawful to vs. Out of the Testament The first obiection Answere The second obiection Answere 2 3 4 Aspeciall vse of the Lords day to remeÌ„ber three great benefits Change of the day Of the obseruation of the Sabbath How the Sabbath is truely kept Note Reading and preaching The great ignorance and carnall securitie of the people must cause vs to be more wary whom we admit to the Sacraments Baptisme Children dying before Baptisme Priuate exercises on the Sabbath Preparation to obseruation of the Sabbath Examination Non proficients in the Church Simile To rise early on the Sabbath 2 Exercises after and betweene the publike Meditation Meditation concerning Gods workes Consider how obedient in sixe daies the beasts haue been vnto vs and on the seuenth how disobedient we be to God To auoid dulnes and deadneâ— in the priuate exercises of the Sabbath seeke to the communion and fellowship of the godly Of the duties of loue Collections for the poore on the Sabbath To disgrace others by reports Psal. 15 3. Note Two things in these duties to be obserued Sincerity in all duties Outward actions without inward affections Simile How the Sabbath is brokeÌ„ Workes how farre forbiddeÌ„ on the Sabbath The dressing of meates on the Sabbath Things forbidden on the Sabbath Whether it be hard for some callings to keepe the Sabbath Of seruants Of shepheards heardsmen c. Bakers and Brewers Mariners and Posts Mariners Note Preachers by sea Similiâ— The prophanes of many seafaring men Posts Of Faires Markets Seed time haruest Blindnes of men How wee ought more carefully to obserue the Sabbath in the haruest than any other time of the yeere 1 2 3 4 Simile Double necessitie Of gathering Saffron Of trauelling Of the works of our pleasureâ— Of feasting and banketting â— Sam. 22. 25. Obiection Of pastimes and recreations If trauell be forbidden in seede time and haruest much more pleasures all the yeere long The vnclean sinne of dancing Esai 58. Obiection Answere Sicke persoÌ„s How the Sabbath is prophaned in thought word c. The differeÌ„ce between the not sanctifying and prophaning of the Sabbath Prophanation of the Sabbath Thought Word The nourishing and harbouring of euil thoughts in our hearts on the Sabbath will depriue vs of all fruit of Gods worship Preaching Gods ordinarie meanes to saluation Reading of the Scriptures publikely in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matter Order Simile Time Nulla dies sine linea Feare How to attaine a clâ—â—re vnderstanding sound iudgement and good affections 1. Cor. 2. Good heart Meditation False feares and false ioyes 2. ConfereÌ„nce 3. Faith Supra Of preparation A generall faith 4. Practise Want of practise makes men blinder after some measure of knowledge S. Prayer Many rest in knowledge and want faith why Thanksgiuing Meditations of death A dull kinde of death Great quietnes mâ—â—knes in the death of many sinners Simile The death of Heretikes Note The implicit popish faith cannot helpe in temptation Hereticall opinions concerning the resurrection Few Christians doe truly belieue the resurrection The parts of speciall points handled 1 2 3 Translation of Enoch His opinion concerning Enoch and Eliahs bodie Heb. 11. 33. Matth. 22. 32. Iob. 19. 25. What is meant by soule Psal. 16. Places of the new Testament Note Note this interpretatioÌ„ of Heb 11. 39. 2. Pet. 3. 10. Reuel 10. 11. 2 ConfirmatioÌ„ 1 2 3 4 1 We must beleeu what the Lord saith how contrary soeuer it seem to naturall reason Matth. 25. 33. Luke 16. 23. Gods iustice and mercie
commonly despised We may not loue that best which the world esteems best A good rule Depth of mystery in plainnes of words Heart seat of diuinitie Triall of heart Note Note Affections Note Popish doctors of reasoÌ„ A wit not huÌ„bled hinders vs in godlinesse Loue. Canticles Griefes Motions Mercie 〈…〉 nts 〈…〉 they 〈…〉 〈…〉 câ—p 7 7. 〈…〉 true sense A two fold iudgement the one in righteousnes another in mercie We are to follow the holy Prophets c. in their holy affections Note Note The name of the Lord. The word the onely glasse to see and know the Lord. Iohn 14. 23. Psalm 119. A mirrour of godlinesse Freewill Albeit wee haue the light of the word yet the Lord must opeÌ„ our eyes before we can see Affection Anger Watchfulnes Simile To meet with teÌ„ptations before sinne be perfected Simile Godly feare The dominion of sinne Rom. 6. 12. Not to bee tempted Heretikes 〈…〉 â—0 Note Simile The blindnes of sinnes Simile Note the louing mercie of the Lord couering our manifold infirmities Simile The ChristiaÌ„ warfare The end of all deliuerances Thankfulnes Two principall props in trouble Esay 5. Godlinesse Afflictions Gods countenance Godly sorrow Loue to Gods word Simile God iust in his prouidence Note Diues and Lazarus Matth. 5. Incredulitie in Gods children Beleeuing the word That the 119. Psalme concernes all the regenerate Iobs sinnes Note A true propertie of zeale Galath 6. 1. Zeale for the contempt of the Word Of Zeale Diuers kinds of zeale 1 2 3 The first propertie of true zeale The first rule of true zeale Toleration of many things for the peace of the church The second rule of true zeale Two obseruations The second obseruation Simile Conscience of thoughts The third rule of zeale The fourth rule of zeale Triall of our obedience To heare with the frailties of Gods children Duties of loue euen to Gods children The fift rule of zeale Sufficiencie for the ministery The sixt rule â—â— zeale Difference betweene fretting anger and pining zeale Admonition Our vnbeleefe and wherefore we see it not Triall of our zeale Our vnbeleefe is shewed vs in the often repetitions of the commendatious of the word No idle repetitions in this Psalme M. Bradford and holy Martyrs much lamenting euer fâ—r their vnbeleefe The word of God a tried friend in troubles Simile Dauid against Goliah Triall of our loue to the word Triall of our loue to the word How Christians differ much from heretikes Heretikes cannot abide the word Good notes for prayer 1. Importunate in praier with God Luk. 1â— 1. 2 Wherfore God delayes to graunt our requests 2. Wisedome of he spirit in prayer Our times for prayer Sabbath Luk. 10. 41. 42 Callings Diligence in hearing and prayer Note Sabbath two Sermons the mornings 〈…〉 eâ—es Note Preparation and meditation Preparation The minâ—sâ—eâ— Balaams witchcrafe Num 23. 22. 23. Meditation The morning meditation 1 2 3 Note 1. Cor. 7. Ierem. 7. 13. Iob. 8. 2. Matth. 21. 18. The third point cheerefulnes in prayer Spirite of cheerfulnes a singular grace Note The fourth propertie in prayer is Faith Faith and patience A iudgement of mercy and of seueritie Note Note Note Secret sinnes Note Witchcraft Zeale Anger Hypocrisie Note Note Rom. â— 3. 4. 5. Luk. 7. 47. Dulnes Esay 25. â— Feare Consulting with witches Is Gods feare be wanting there is no temptation so great but we faâ—â— inâ—o it Triall of our feare of God False feare Simile Witchcraft A true note of Gods child The true ioy of the faithfull howfor it exâ—â—â—des all carnall ioy Triall of our ioy Simile Sabbath Dulnesse in prayer and other holy exercises Feare and ioy tempered together Loue to good things and hatred of euill things may not slakâ— in vs. Prayer AdmonitioÌ„ Relapse Polygamie Heresie or profâ—â—â—nesse like to follow our securitie The true faith worketh by loue Iohn 17. Furies Application Waiting an effect of faith AsouÌ„d faith breedeth a good conscience Incredulitie hastie A patient faith Impatience True faith not without good workes To iustifie diuersly taken How we are iustified by workes Simile Simile Simile RepetitioÌ„s in prayer how reprooued Simile Promises are generall Prayer must bee ioyned with faith knowledge Ripenes of iudgement and quicknes of affections whence Thankesgiuing the end of Gods blessings Many thinke they loue God his word religion wheÌ„ indeed they doe not Simile How to holde fast true Wisedome The cause of forgetfulnes is carelesnes Two things to be auoided first vanitie of minde secoÌ„dly worldlinesse if wee will entertain and possesse wisedome What to be auoided Simile To auoyd the societie of the wicked Citò longè tardè Psalm 119. and 1â—0 1 The practises of the wicked against the godly 2 3 What euill examples doe No hope of Lucre or preferment must linke vs in any league with wicked men Reasons of the former precept The delight of the wicked A true marke of the wicked How we must endeuour to sâ—irre vp otâ—ers â—o â—â—ad neâ— â—â—â— be 〈…〉 we haue not performed any such autie Psal. 119. It is not sufficieÌ„t to flie the counsells anâ— companies of the wicked Wee must hasteâ— to the societie of the godly 〈…〉 〈◊〉 â—â—al â— 1. 2. 〈◊〉 16. â— Gen. 16. 8. Vaine and vnprofitable changes of places of callings c. Two marks of a righteous man 1 2 Notes of a good conscience 1 2 3 Simile Simile Simile Good cautioÌ„s to keepe vs from sinne How the wicked walke in sinne know it not Profit by reading preaching conferring of the word We must store vp the word in our heart by prayer meditations We must not rest in the vse of one good meanes 1 Two causes of watching ouer our hearts 2 The second cause of watching ouer our hearts In what respects the worldlings leaue sinne The triall of our hearts whether in sinceritie wee loue the Gospell for the Truths sake or because we get some gaine glorie by it Cause of all sinne in our owne selues SataÌ„ is made a chirurgion to cure the corruptionâ— of the Saints How the pure heart stadeth fast in temptations Our hearts tried two waies The first by afflictions The second triall of the hart by our ioy and griefe in good and euill Desire of saluation How to discouer a couetous heart Care for the prosperitie of the Church a speciall note of Gods children Psal. 122. True triall of our ioy and sorrow Paul afflicted yet great ly comforted wheÌ„ he heard of the peace of the church and prosperitie of the gospell Triall of the heart in prosperitie To loue and speake the trueth in the least matters How God chasteneth his children for lying To speake the trueth in iudgement Scorne True knowledge where and how to finde it Triall of our hearts whether we principally respect Gods fauour in all our actions Contempt of the word what causes breed it 1 We say the rich and the mightie estâ—eme it not 1. Cor. 1. 2 We say it is too hard
the viewe of such iudgements 1 2 3 4 5 Diem or Sabbathum 6 7 Of vnthankfulnes Vse of the creatures Simile How God tempteth vs. Phil. 2. 14. 15. Deut. 29 21. God trieth men as well by benefits as by wants The triall of our seruice and zeale of God The Diuels obiectioÌ„ Iob. 1. Doth Iob feare God for nothing Trial of faith We are as ready to mur mur as the Israelites What it is to tempt God To sin against knowledge is a tempting of God God beares long with the offences of our ignorance To refuse knowledge is a tempting of God Dauids sins 1. Sam. 2. 1. Cor. 10. To tremble in teÌ„ptation Simile Application of doctrine how necessarie Simile Truth how great speciall arguments 1 1. Father 2. Sonne 3. Holy Ghost 2 3 Men may be compared to laÌ„dor earth Note There are three kindes of truth Note The true standard of truth Note Truth in simplicitie of speech Truth in action Truth of the Common-wealth Truth in the Church Simile Verball profession Why Truth is not found among vs. Contempt of the Worde dangerous Familiaritas parit contemptum veritas parit odium Three good mothers bring forth three euill daughters Note Charitie is true The people of Mediolanum or Millaine Amittere animas quà m Episcopum The world followes and fauours the Gospell when it brings prosperitie with it Against scorners Adde these foure sections to the chapter of Temptation Simile The cure of Witches Voweâ— Wonders Notes of diuine wonders Who be deceiued with the lying wonders of Antichrist Simile The law Morall was before Moses and obserued in the in the Church before it was written The light of the Gospell hath dispeld the mist of Popery The Lord often vseth vehement speeches to spurre our dull hearts In Rhethorike Permssio cum Catastrophe In Logicke Per obliquum ductum Why God vseth vehemencie of speech and how we must reade it Risus Dei prae omni ira Dei. quod cum risu loquitur tâ— leges cum luctu A speciall grace to be humbled by the word Wonders * So the sinne hardneth the clay but softe neth the wax Sacraments Admonition The Fathers of the first age had the word Titles giuen to the word Duo ecclesiae vbera Cum Deus aliquid dieit etfiâ—d non amplâ—us quam semeâ— dicat ea fide ac deuotione accipien dum est ac â—i saepissimè dixerit Chrysoâ—t aduers. vituper Monasticae vitae Will worship Numb 20. Obedience Good workes Three signes of good works 1. Word 2. Faith 3. The end Gods glorie On whom to conferre our well doings Protestants most bouÌ„d to good workes 1 2 3 Motiues to good works 4 5 6 7 8 9 10 11 12 Perdere beneficium dare non dare perdere We must doe good though it seeme to be in vaine Good works Scôtos tò exóteroâ— Amartimata exótera Extreame sinnes goe into extreame darknes We must doe good to all men 1 2 3 To doe good duties to the soule 4 Conferre this chapter with the sermon of zeale in the third part True zeale the properties thereof Conferre this with the 3. sermon of zeale the third part The recompence of true zeale Note Properties of true zeale 1 2 Zealous in a ceremonie in principall points as cold as ice Two rules 2 Hypocrisie vncased A third Rule A true triall of our zeale A fourth Rule Good notes of true zeale How to be grieued for the sinnes of others A fift rule Prouision for the Ministerie The cause of many 〈◊〉 contemâ—â—â— in the Church A sixt rule Anâ—er aâ—â— sorrow 〈…〉 be ten 〈…〉 toge 〈…〉 Coâ—s 〈…〉 mens ag 〈…〉 sinne Note * The old heretikâ—s Virtus est medium vtrinque reductum 2 Psal. 32. 1. Psal. 103. Simile Order Praeposteratio annihilat actum 1 Sterile officium Non facienduÌ„ quia multifaciunt sed quia bonum Vt bonum faciaÌ„ an bene satis mihi suÌ„t pauâ—i satis vnus satis nullus Augustine Si poteÌ„tiores faciunt non faciam quia faciunt sed gaudeo quia faciunt H◠ô theò◠ekathárise su mè koinou Touto gar esti to thélema tou theou ho agiasmos humôn Meanes for the sanctification of the Sabbath 2 Guides 1 2. 3. 3 4 1 2 3 4 * Visito poto cibo redimo lego rolligo condo * Corrige fuade doce solaâ—e remitte fer oâ—â— The Sabbaths vse Punishment for the breach of the Sabbath Recreations Sabbaths rest Sabbath a signe Nostri iuris Excommunication How dangerous to despise the censures of the Church Psal. 19. Discretion necessarie in discipline 1. King 9. Oratorious periods in preaching Patrones of Churches falsely so called Negligent Pastors Shame how to discerne it Impudencie of our times Obiection Answere 1 Two notes of Gods anger in exercising vs after sinne with shame 2 A secret hiding of sinne Sabbath Rom. 3. 28. Popish perfection Puritans be the old Catharoi and the Paepists Apt similitudes in scrip ture sorting and fitting all callings to instruct all degrees concerning Gods kingdome To stirre vp our owne drie and barren hearts considering and viewing the fruitfulnes of the ground Ioh. 15. 3. 4. 5. 6. 7. Matth. 3. To trie the hart whether it be barren Foure signes 1 1. If our eares hearts lie common for passengers 2 2. If we be not busie to driue away bad and corrupt affections 3 3. No blessings better vs. 4 4. The preaching of Gods worde discernes it to be fallow SathaÌ„s policy 1 3 1. Cor. 7. 4 Luk. 8. Mark 4. Matth. 13. 5 Matth. 7. Regeneration To leaue sin to repent of sin differ Opus operatum 1. TeÌ„ptation 2. TeÌ„ptation 3. Exercises of religion 4. Comfort discoÌ„fort 5 False feare 6. To discerne the spirit 7. Carnall securitie 8 Complaining 6. Disputation 10 Punishment 11 Not to distrust Gods helpe 12. Secret thoughts and speeches 13. Enuie 14. How to be affected in others weale woe 15. Crosses with blessings 16. Want of an outward blessing 17 Calling 18. Motiues vnto prayer 19. Sinne. 20. Iustification and sanctification 21 The bloud of Christ must be sprinckled by the holie Ghost in our heart Christ fastiÌ„g and prayer 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 Note well this rule 20 21 22 23 24 Simile 25 A sweete Prayer 26 27 28 A sweete counsell 29 Friends not prâ—fiting in godlinesse 30 False feare Gal. 2. 20. In temptations striue to stand in faith and not to yeeld to the aduersarie Our corruptioÌ„ desires delights in the meanes we cannot haue Blindnes of mind hard nes of heart Many false perswasions come to the weak for waÌ„t of sound iudgement 1. Cor. 10 13. Esay 63. 15. Esay 59. 10. Esay 38. 14. Psal. 51. 10. The feelings of the faithfull in temptation lost Two kinds of hardnes of heart 1 Not perceiued nor felt 2. Perceiued and felt B. of 2. sorts 1. of purpose to resist good motions 2. Securely negligeÌ„tly to lie in sinne * or discerned The second kind of hardnes of heart not felt Note the difference between perceiued felt 2. kinde of hardnes perceiued felt is of two sorts Esay 63. A troubled conscience perswaded his sinne is pardonable but yet not feeling it is pardoned yet it may be God hath pardoned it as we see in Dauid Satan driues the faithfull in their teptations to be weary of yea sometimes to refuse the meanes The prayer of Christ belongeth to vs as well as to the Apostles 10. 17. Heb 13. Rom. 7. 2. Cor. 1. 23. There may be faith with out feeling Psal. 51. 3. 10. Vers. 11. Vers. 12. Sathan and melancholie disquiet afflicted soules Psal. 51. Esay 17. 19. Esay 11. 6. Leuit. 5. 15. Numb 15. 38. Ignorance and error differ Gods childreÌ„ may fall after their calling into many foule faults Exod. 24. 6. 7. Esay 1. 10. 11. Vers. 8. Esay 31. 6. Esay 63. 10. Esay 63. 9. Iere. 31. 18. 20. Psal. 50. 5. 22. Psal. 89. 30. 1. Ioh. 2. 2. 1. Cor. 1. 6. 7. 1. Cor. 3. 15. 2. 3. 1. Cor. 10. 7. 13. Psal. 19. 13. True humilitie proceedeth from faith 2. Cor. 1. 4. The testimonie of the spirit The nature of faith Maâ—k 9. 24. Matth. 17. 2. Colos. 2. 10. 1. Cor. 1. 30. Rom. 8. 34. Rom. 5. 19. 2. Cor. 5. 21. 2. Cor. 1. 20. Coloâ— 1. 19. Rom. 8. 1. 1. Ioh. 21. Dispute not with Sathan intemptation Whether we haue faith or not Ioh. 8. 24. 25. Mark 2. 24. Act. 16. 18. A desciption of faith 2. Tim. 1. 12. Simile Simile The afflicted desireth to be leeue cannot discerne his estate Matth. 4. Ioh. 5. Temptation what it may teach vs. Simile Resistance in temptation a sure signe of faith and grace Remedie in temptation 1. Dispute not with Sathan 2. Exercise prayer reading 3. Be painfull in the workes of thy calling Faith proued by the fruits Psal. 77. 6. Psal. 119. Iob. 31. Rom. 3. 28. Rom. 8. 10. Ioh. 15. 2. Rom. 7. 17. Rom. 6. 2. Death the complement of mortification Loathing of this life c. Phil. 1. 21. Comfort froÌ„ the exercises of pietie The hearing of the word Prayer Praising of God Sacraments Simile To record our faith and comforts past Heb. 10. 32. 34. Iob. 29 3. Psal 77 6 12. Psalme 23 all Rom 8 16. Rom â—1 29. Ioh 13 1. The testimony of the spirit of adoption better theÌ„ the testimony of men and Angels Simile An eclipse of faith In teÌ„ptations how we conspire with Sathan against our selues 1. Pet. 5. 9. 1. Ioh 5. 4. Ephes. 6. 16. CoÌ„mfort froÌ„ the benefits of this life Rom. 8. 28. A speciall fauour of God to haue his faithfull seruants to pitie vs in our afflictions Matth. 18. 18. Esay Iam. 5. 15 Vers. 41. Ioh. 20. 23. How Gods faithfull Ministers binde and loose 2. Sam. 12. 13 Notes out of Iob. 33. 23. for the comfort of the afflicted 2 3 4 5 Ephes. 3. 18. 6 7 Apoâ— 7. 18. 14. 13. Against the doubt of election Deut. 29. 29. 3 4 Iob. 31. 5 6 7 Phil. 2. 13. Luk. 23. 42. The afflicted conscience like the couetous man Phil. 3. 11. Phil. 2. 13. 2. Pet. 1. 10. He that beleeueth maketh no hast