true and iust Therefore you shall haue no harme vnlesse you be wicked and vngodly men I am a mâ—n that feare God Here is a rule of Christian life especially for Magistrates Wee must all feare God All that are in place and authoritie must knowe that they are vnder God Ioseph considered hereof not now onely but also in the last chapter of Genesis when his brethren were afraid of him Reade from the 14. verse of that chapter to the 19. where Ioseph saith Feare not for I am not vnder God And I pray you marke what this consideration wrought in him in the 20. and 21. verses When ye thought euill against me God disposed it to good c. Now if we feare God we must pray vnto him for our Magistrates that he will maintaine his feare among them For it falleth out that we are often times punished by them euen especially because we neuer pray for them Here be rules in this feare of God for religion for praying vnto God and praising God for true keeping of the Sabbath for conuersation of life First when as to the hindrance of the feare of God any lawes shall come foorth contrary to Gods word wee must remember that we forget not to feare God and to stand in aw of his rods if wee swarue from his word Secondly if we doe not on the Sabbath day more than man commandeth we shewe that we feare man more than God And lastly in all our doings and dealings either with the Lord or with men let vs remember to feare God for if wee feare not God what wickednesse is there which wee feare to commit Abraham when hee came to Abimelechs Court he feared adulterie he had no other reason but this Because the feare of God was not in that place Hence euen from the want of the feare of God commeth drunkennes and selling of wares without conscience and oppressing of the poore and heaping vp riches to another end than hee that gaue them or rather lent them hath appointed against all which since man cannot make sufficient lawes it were to be wished that euery man could say truly and from his heart I am a man that feareth God Vers. 21. And they saide one to another We haue verily sinned against our brother in that wee saw the arguish of his soule when hee besought vs and wee would not heare him therefore iâ—t is trouble come vpon vs. Euery word containeth doctrine vpon doctrine â—irst wee see how necessarie afflictions are to make vs call vpon God By this reason by afflictions we feele our sinne now without we feele our sinnes we call not vpon God For till we feele the burthen of our sinnes lying vpon our conscience as it were a weight to presse vs downe into hell we forget God we foolishly perswade our selues wee haue no neede for we can see none Therefore afflictions are very necessarie for vs to remember God to call vpon him and to bring vs to some assurance also thereby that wee are the children of God That affliction is so necessary to feele our sinnes both daily experience doth teach vs and examples and testimonies of the children of God doe confirme the same vnto vs. Iosephs brethren all the time of their prosperitie forget what they had done to Ioseph but now when they were in some distresse they came to themselues and began to call to account and to lay before them their hard dealing with their brother And Dauid saith in the 119 Psalme Before I was afflicted I went astray the ninth part of that Psalme but saith he now I keepe thy word So then wee may boldly conclude that affliction is a necessarie thing to bring vs to God And here wee may note the great loue and care that the Lord God hath ouer vs and his infinite goodnes towards vs in vsing al meanes for our saluation First the Lord setteth downe his law vnto vs. and hee hath added also threatning and curses to as many as shall neglect or disobey it But now if neither the law preached nor yet those threatnings are able to strike a terror into our hearts theÌ„ he vseth yet another meanes he taketh his rods and fatherly correcteth vs by that meanes to moue vs to crie to him himselfe by our crie to pitie vs and haue mercie vpon vs. The preaching of the law is necessarie and the threatnings for transgression of the law must often times bee vsed Iosephs brethren after they were sore threatned they then began to be humbled and to acknowledge their fault The Lord saide vnto Abimelech Thou art but a â—ead man if thou restore not to Abraham his wife againe So that wee may here see the end of threatnings eâ—her they bring a man to knowe his sinne and so to preuent the punishment due for sinne or else they hasten and heape greater punishment vnto vs if otherwise we doe noâ— repent After Iosepâ—s brethren were threatned they were humbled and so God repented him of the plague hee was minded to bring vpon them Abimelech after he was threatned he restored Abraham his wife againe and so the Lord staied from destroying him Now there are two sorts of people which would haue Gods promises preached vnto them and not the law of God The first are they which would continue in sinne As for these they are like to the Horse and to the Mule whose mouthes musâ— bee holden with bit and bridle Another sort there is which would not haue the law nor the threatnings therof preached vnto them and these are they which feele themselues moued with the promises of God But we cannot be moued liuely with the promises of Christ except we first by the law and the threatnings of Iohn see the full measure of punishment that our sins haue deserued Therefore it is very requisit we first haue the law preached vnto vs that wee may haue a liuely feeling of our sinnes As those which would not haue the law preached were said to be of two sorts so those that feele their sinnes are also of two sorts for either they see sinne in generall or else they are humbled more specially Those which feele their sinnes and haue a taste thereof and see them in general and not specially these must be cut on both sides they must see sinne on both sides they must enter into the secrets of the heart for they haue not yet learned to discerne of thoughts they must eueÌ„ haue their very hearts thoughts laid open vnto them In the third to the Hebr. we are bidden not to harden our hearts at the word of God Not to harden our hearts that is not only to heare the law preached vnto our eares to goe no further for so it neuer profiteth vs nay it is the power of death vnto death vnto vs but we must suffer it to soke into vs to haue his proper working to pearce to enter euen to the very secret cogitations of our hearts that not onely
much into the affection or manner of doing in the speaker as to his prefiting by the wisdome and prouidence of God this is a marke of a sincere and sanctified heart 40 Iudgement being corrupted wee can make reasons for our selues but not for others 41 As God giueth worship vnto vs so we must aduaunce the worship of God otherwise all our goodly gifts will be but as the gourd of 〈◊〉 is the locks of Absolom For as the gourd of Ionah did suddenly wither not beeing able to keepe him from the parching Sunne so our gifts shall suddenly rotte not being able to keepe vs from the heate of the wrath of God and the beautifull things wherein we were more proud in our selues then profitable to others shall rather be a way to bring vs to our destruction than a meanes to helpe vs to our saluation 42 Whensoeuer we come to a generall promise of outward things wee must not take it so vniuersally as admitting no exception but know that outward promises doe so farre extend as they stand with God his glorie and our good as also that either some sinne or some failing in obedience or the want of saith or triall of faith may suspend the performance of them 43 Wee must learne by oâ—r outward senses to espie our inward corruptions For why doth my sense lâ—ade me to this sinne but because mine heart hath ledde my sense and my corruption hath stolne away mine heart or why doth my sense helpe me in this good but that my heart hath gouerned my senses and God his Spirit hath guided mine heart our outward senses will bewâ—ay our inward affections For looke what I loue I am ready to heare of it I am willing to see it looke what I loue not I care not to see it I esteeme not to heare of it 44 It is the sâ—upour of this age not to regard a good name not to bee touched with reproches not to care for the prayers of men not to feare the curses of men In times past they were superstitious in hauing men pray for them euen being dead now they are prophane not esteeming the prayers of men whilest they be aliue Sinne bringeth alwayes it owne punishment with it it neuer wants a tormentor it is a snare an assise a bench a Iudge a Iailor an hangman to it selfe Though all Quest-men could be intreated and the Iudge himselfe be corrupted yet iudgement and inquirie iâ— at hand It intangleth our consciences it bindeth and pinnioneth vs with cordes but righteousnes is it owne reward and carrieth an whole court with it it carryeth a sword to reuenge a crowne before it selfe to reward it selfe For as manie in the middest of merrie cups haue their grieuous gripes so manie in the gripes of desperation are refreshed with their cup of consolation And as the wicked howsoeuer he hideth himselfe for a while is gotten at the length of the Sergeant of his owne conscience so howsoeuer the godly for a time content themselues to mourne in sorrow yet in the ende they are found and refreshed with the Sauiour of their soules 45 There is no faith but by the word no experience of faith but in temptation and yet we must not tarrie vntill our faith be proued by great triall but be content to be wrought vpon by smaller things For it is the goodnes of God to giue them faith in greater matters who would haue faith in lesser things and it is the wisedome of God first to giue little trials and then to giue greater 46 The politike Atheists and disciples of Philosophers of our time thinke that raine must come by a coniunction of Planets of necessitie We graunt the Lord vseth meanes but so as he intendeth and remitteth them by his owne limitation and power Man in want sueth to the creatures the creatures not able to supplie it complaine to the earth the earth seeketh to the heauens the heauens craue helpe from God as the last refuge whereunto we flie immediately God as the author from whom our helpe commeth heareth the heauens the heauens answere the earth the earth relieueth the creatures the creatures minister vnto man 47 The Arke had cleane and vncleane beasts Abraham had Ishmael and Isaac the Common-wealth true and false subiects an house hath thriftie and vnthriftie seruants the body members and excrements the Church good and bad 48 As he that hath tenne graines of Pepper bruised hath no more in quantitie than the man that hath tenne graines vnbruised howsoeuer he hath a more odoriferous qualitie than hath the other so in substance the Fathers had no other faith than we haue in Christ Iesus howsoeuer it being more vnfolded vnto vs is more comfortable than to our Fathers 49 It is a worne controuersie whether the Gospell or the Law is to be preached We answere both the Law is to prepare the Gospell is to follow after So likewise whether it is better to gouerne by clemencie or by seueritie We answere by both But if in comparison ye aske whether the Law or the Gospell is most to be preached the lenitie or rigour of the iudge most to be vsed we say consideration must be had of the persons preaching and preached to The person preaching may be of this or that gift more inclinable to doe good this or that way True it is Iohn did no doubt sometime pipe and Christ sometime mourne but for the most part Iohn did mourne and Christ did pipe being ordained of God thereunto The persons preached to if they be alreadie humbled must haue the promises if they be in their sinne and ignorance or are fallen by securitie the Law rather than the Gospell is to be vrged This holy mixture and wise order we may obserue both in the Prophecies and in the Epistles of the Apostles 50 Many say they can profit by some and not by others It is their infirmitie and they must be humbled Yet thus much for our comfort it is God his mercie if we profit any way howbeit stay not here for either thou must at the least desire to profit by both or els in the end it will come thou wilt profit by none It is vnnaturall for an old man in Christ to be fed againe with the dugge of the first doctrine as it is vnseemely to offer the strong mysteries of faith to a childe and nouice in Christ. We must learne not onely to discerne good from euill but better from good Some can dance when Christ doth pipe some can sorrow when Iohn doth mourne some can tremble when Paul preacheth of iudgement some can reioyce to heare him preach the promises some can entertaine him when he commeth with a kisse some can profit more when he commeth with a rod. Some will say if doctrine be much vsed we cannot vnderstand he is too profound some if perswasion be vrged we can learne little he is alwaies about one matter
humilitie to acknowledge this seruitude Hee desireth that God will make good his promise vnto him and this is all that hee will desire God had promised that hee would make him King that hee would deliuer him from his enemies that hee would guide him and quicken him in his way by prayer he desireth the accomplishment of this promise Out of this learne we that as Dauid prayeth for nothing but that which God had promised to graunt so wee ought to pray for nothing but that which he hath promised to graunt If we thus aske according to his will he will heare our prayers and graunt our requests But God promiseth nothing but to his seruants he heareth not sinners the prayer of the wicked is an abomination to the Lord. Because he feareth thee And who would not feare thee O King of Nations for to thee apperâ—â—inâ—th the dominion for among all the wise men of the Gentiles and in all their kingdomes there is none like thee Iâ—r 10. 7. Some reade these wordes thus that hee may feare thee as if hee should haue saide O Lord thou hast promised to bee good vnto mee I beseech thee establish this promise of thine that I fearing thee may trust in thee and preferre thee before all earthly meanes in this world And indeede the true feare of God breedeth an holy securitie in the children of God Others thinke that the Prophet by this doth proue that hee is indeede the true seruant of the Lord because his conscience telleth him that hee feareth God aboue all earthly things which in truth is a true note of a true seruant of the liuing God But none must thinke that Dauid here doth alledge his owne merits but onely doth testifie that hee is not an vnfaithfull seruant because the feare of the LORD was euer before his eyes his seruice was not eye-seruice Of the feare of GOD you may reade much in this booke ¶ Vers. 39. Take away from mee rebuke which I feare for thy iudgements are good Blessed is the man that feareth alwayes saith Salomon Prâ—u 28. Worke out your saluation with feare and trembling saith Paul Philip. 2. 12. Take away from mee rebuke which I feare saith Dauid In the Hebrew it is take away my rebuke as if hee should haue saide O Lord I may commit some such euill against thy good law yea some such notorious transgression as may tend to my shame I beseech thee take it away or else I haue alreadie O Lord by diuers sinnes and by name through adultery and murther brought shame and rebuke vpon my selfe amongst meÌ„ I entreate thee to remoue this shame and rebuke Out of the first Exposition wee learne First that the godly are subiect vnto notorious sinnes Secondly that those sins wil cause shame in them though the wicked wil not be ashamed Thirdly that God onely can take away this shame Fourthly that we may pray for the remouing of shame eueÌ„ amoÌ„gst meÌ„ especially that which may bring with it some dishonour to God Fiftly that the godly are most iealous ouer themselues Sixtly the way to auoide sinne is euer to bee afraide least wee should sinne Out of the second Exposition note that the remembrance of our former sinnes must drawe out of vs prayers vnto God that for them wee may not bee rebuked in displeasure in this life nor confounded and abashed in the life to come But some doe yet make another interpretation of these wordes and thinke that the Prophet heere praieth not onely against those priuate contumelies and reproches which were cast out against him because hee followed that which was good though to an heroicall minde any thing can bee better borne then reproch but especially against those publique reproches which the aduersaries of the Church obseruing the destruction of Gods lawe and oppressions of Gods people doe foame out against God himselfe and say where is now their God These Dauid feared and because they were ioyned with the dishonour of God and hurt of the Church hee prayeth against them Thus the Prophet feared least God should bee dishonoured so ought wee thus hee was grieued when Gods people were oppressed so ought wee thus hee made the rebukes of others his rebuke so ought we and thus hee prayed that this might be taken away so ought wee For thy iudgements are good The iudgements of the wicked are badde iudgements but the iudgements of God are good I pray against those I appeale to these I feare the one I approue the other Now the iudgements which God pronounceth in his word be they threatnings in the law or consolations in the Gospell yea and those also which he executeth in the world whether vpon the godly or godlesse they must needes be good 1. Because God is goodnesse it selfe 2 Hee cannot be deceiued 3 He will not be corrupted 4 Hee alone is no respecter of persons but iudgeth according to euery mans worke To this iudgement seate we may appeale this righteous iudgement we must acknowledge by this court if we be once tried we may say with the Apostle I passe not of mans iudgement for he that iudgeth me is the Lord. What auaileth it if man absolue and God condemne or if God condemne and man absolue Let them contemne the vnrighteous iudgements of men who can in the testimonie of a good conscience approue themselues and all their actions before the righteous iudgement of God Shall not the iudge of the whole world doe righteously Genes 18. ¶ Vers. 40. Behold I desire thy commaundements quicken me in thy righteousnesse AS before he saide that Gods iudgements are good so now hee maketh his appeale to this iudge and it is in effect thus much O Lord my Lord doe any doubt whether I desire thy commandements or not I appeale vnto that eye of thine that seeth all things behold I desire c. I desire to knowe them and I desire to obey them yea with an earnest and ardent affection I desire both to knowe and doe thy will Behold I find this word vsed these seuerall wayes 1. As a note of prediction Isay. 7. 2. Of attention Psal. 133. 3. Of admiration Matth. 2. 4. Of admonition Iohn 5 14. 5. Of irrision Ioh 18. 6. Of testification as in this and other places in which they desire God to behold that which they are most willing he should be witnesse of If God say to man behold it argues the thing is worth seeing and that man of himselfe is vnwilling to see it if man say to God behold it seemes it is a thing not hypocrâ—tically counterseyte and that hee would haue him to behold it I desire thy commaundements O that this desire were in the people of this land then the booke of God would be more in their hands the knowledge of God would bee more in their hearts and the practise of godlinesse more in their liues They would come to learne learne to liue and liue so here that they might liue euer hereafter men
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
the second time And as we must not flatter our selues in euery motion as though we were sealed most surely so one sparke of pure zeale doth fire out the diuell and his whole traine Surely we must doe as much for our God as the wicked for the diuell that is we must be swept of all corruptions and garnished with all graces of God his spirit that the Lord may delight in his hold in vs euen as the wicked gratifie their Prince of darknes with sweeping cleane away the graces of God and furnishing euery roome with some loathsome sinne or other 28 The neerer Christ his comming was the cleerer was the Law Moses saw it cleerer than the Patriarches the Prophets saw it more cleerely than Moses Iohn Baptist more euidently than the Prophets Christ Iesus more spiritually than they all did see into it and taught it not as a teacher of any new doctrine which the grosse Pharises dwelling on the literall sense did thinke but as a confirmer and more diuine reader of the Law than euer had beene in any age before which thing we must needes beleeue For if Christ be the Fathers Counseller then is he wonderfull and why is he so wonderfull but because his doctrine is a mysterie if his doctrine be a mysterie no maruell though so many see not into it In this spritual interpreter the Fathers Counseller whose name is Wonderfull must we beleeue 29 There is no striuing in sinne but in God his iudgement and wrath and therefore it is vsuall with the Lord to checke sinne sooner in his owne children than in the wicked and to rebuke it sorer in his children regenerate than in them that are not renewed and to withstand more seuerely sin in his children renewed and hauing more plentifull meanes than in the regenerate not hauing so great a measure of the meanes 30 We must labour to haue the feare of God before our eyes alwaies Beleeue we cannot alwaies reioyce in God we cannot alwaies faith is often faint loue is little ioy is dead feeling is fallen asleepe yet if we continue in the feare of God fearing our selues for the absence of these things it will be a meane to recouer them all againe For this iealousie of our selues least we should displease God will driue vs to such an examination of our owne hearts as we seeing these wants we are constrained to mourne vntill the graces of God shine to vs againe but if this feare be once gone yea though we had those other gifts yet will they decay and we shall fall into so deepe a peace with our sinnes that though we slip very grossely we will neuer suspect our selues for any thing 31 That man is truly blessed whom God hath from all beginnings chosen to whom God hath giuen his Christ as a perfit Redeemer in whom he hath sealed vp the assurance of these things by his holy spirit to whom he hath giuen his word in whom the word and spirit haue begot faith by whose power Faith hath begotten ioyes in heauenly things in whom ioy hath wrought a sincere heart to please God in whom sinceritâ—e is accompanied with loue vnfained to the Lord and his Saints loue ioyned with a care to obey his commaundemens this care breeding a reuerend feare to displease God in whome this godly feare rebuketh sinne the rebuking of sinne worketh a mourning spirit in whom a mourning spirit begetteth true meekenes this meekenesse of minde causing vs to hunger after Christ so as feeling his owne miserie he is taught to shew mercie vnto others and so sheweth mercie as it is with the bowels of compassion whose heart God so gouerning all outward benefites turne to his blessing as seales of the fauour of God vnto whome all crosses being sanctified in Christ turne to his good who finally in this faith and fruites of faith meekely and patiently possessing his soule waites and looketh assuredly for the glorious kingdome of God after this life This is the golden chaine of the vndoubted blessednes whose linkes doe so coherently ioyne together that wheresoeuer aâ—â—â— of the least is wanting there is a breach and weaknes made in the whole 32 Great is the power and mightie is the force of the feare of God that is when wee haue a sure perswasion we are still in the presence of the God of all glorious Maiestie not sparing the least sinne vnrepented and yet in the sight of a most gracious Father not punishing the greatest sinne repented of First we consider this Maiestie and glory and are driuen to seeke comfort in Christ Secondly when we remember through Christ the seate of Maiestie to be turned into a seate of mercie and the throne of glorie to be made a throne of grace our feare is corrected tempered and mittigated least it should be excessiue that is rather hindering the certaintie of faith than repressing the securitie of the flesh For so exquisite is God his iustice so great is his glorie so bright is his Maiestie that without the view of his fauour we could not abide it Neither doth this faith in God his mercie abolish but correct the feare of his Maiestie Againe sure it is so long as we haue this feare before our eyes howsoeuer we may of ignorance or infirmitie sinne yet we shall neuer sinne presumptuously or if forgetting our selues we slip suddenly we shal not lie long in our sin but this feare of God will soone draw vs out and recouer vs. 33 The cause why oft our hearts want libertie and comfort in prayer is because our consciences tell vs that we haue beene vnthankful for the former benefits And therefore we must be thankfull as we are readie to craue For therefore is the Church often afflicted that it may often pray that often praying it may pull downe many benefits froÌ„ the Lord that pulling downe many benefits from God it may returne many praises vnto him In this dutie the godly differ from others for though others haue the outward benefits yet hauing no feeling of the fauour of God in them they cannot hartily praise him for them Another cause why our prayers are feeble is because our faith is faint but God can as well denie himselfe and cast downe his throne from heauen as denie to heare vs crying in faith which if we were perswaded of we should haue more heart in prayer yea euery little want would set vs a worke in it It is not a particular practise of God at one speciall time to receiue our prayers as it was of certaine Princes once in the yeere sitting in the gate to accept freely the bils of request preferred vnto them but it is an vnchangeable nature in God so as no sooner than he can cease to be a God can he cease to heare our requests Wherefore if our faith be weake in the assurance of our sinnes pardoned we must know that the Lord hauing chosen vs though our iniquities be as black as the
word of God were we pricked by it then haue we profited Haue wee not bin pricked thereby then as yet are we not a sacrifice for the Lord. For as was said before Christ comforteth them that are troubled hee helpeth them that doubt he easeth them which are in distresse hee setteth their feete in the way of peace and gladnesse that haue long been in darknes and sorrow Haue ye not been sorrowfull and will ye learne a salue for this sore be sorrowfull that ye were not sorrowfull be pricked in your hearts because you were not pricked Haue wee heard the word let vs examine our selues if our knowledge be the better if our affections be the holier As hauing heard the exposition of the law of God doe we feare God doe we know how to loue God doe we pray to God doe we worship God in our soules and in our bodies more carefully and in greater conscience than we haue done heretofore Are we not now as prophane and carelesse still in giuing the right worship to the true God as before wee were too superstitious in seruing Angels Saints and other false gods neither sorrowing for our Idolatrie nor caring for true religion Haue wee not blasphemed and prophaned the name of God in vnreuerent hearing his word in vnprofitable talking of his workes and abusing his owne maiestie with swearing and cursing as much as euer wee did before we heard his word Haue wee kept holy the Sabbath or haue we not prophaned it by open neglect of the word by playing sporting drinking and other vanities Doe wee not still send forth our seruants to dispatch our busines on that day as if it were the market day when they may doe such things most lawfully Are not parents householders and gouernours as slacke in prouoking obedience and children seruants and subiects as slow in yeelding obedience as euer they were parents in the meane time not seeing that children therefore rebell against them because they rebell against God nor householders perceiue that seruants doe not their duties to them because they doe not their dutie to God Are we lesse wrathfull and more mercifull Are we lesse riotous and filthie defilers of our flesh and are wee more sober chast and holie Are we lesse giuen to oppression to hard dealing one with another and more iust righteous and carefull to maintaine the good estate of our brethren Are wee not backbiters slanderers or sowers of discord causers of contention among our neighbours being farre off from maintaining loue vnitie and the good name of our brethren The cause why wee cannot see further into these things is because wee flatter our selues and because we compare our selues with our selues and with others but not with the rule of Gods word Let vs then learne to accuse our selues and to iudge our owne consciences For if God see vs condemne our selues hee will not condemne vs if we accuse our selues God will not suffer Satan to accuse vs if wee iudge our selues God will acquite vs from the fearefull iudgement to come if wee bee displeased for our sinnes God will be pleased with vs in Christ his righteousnesse On the contrarie whilest we lie in our sinnes we lie in our owne blood if wee iudge not our selues God will both iudge vs and bee reuenged of our sinne he will set our house on fire he will send enemies hee will send earthquakes he will send famines to consume our goods he wil make friends foes he wil send sicknes and sorenesse vpon our bodies a troubled spirit into our soules he will send vs an ill name thus will he bring plague vpon plague vntill we repent and come to a feeling of our sins And why doth God all this because we will not come to iudge our selues For this cause saith the Apostle 1. Cor. 11. 30. that is because wee iudge not our selues many are weake and sicke among you and many sleepe 31. For if wee would iudge our selues wee should not be iudged 32. But when we are iudged we are chastened of the Lord that wee should not be condemned with the world Likewise the Prophet Psal. 89. and 30 31. 32. 33. But if his children for sake my law and walke not in my iudgements if they breake my statutes and keepe not my commandements then will I visit their transgression with the sword and their iniquitie with strokes yet my louing kindnesse will I not take from him neither will I falsifie my truth For as a father withdraweth from his childe sometimes his loue and whippeth him with the rod of correction so the Lord dealeth often with his children and scourgeth their naked conscience God doth iudge his heere but his enemies will hee iudge in the world to come if we bee not punished here the punishment will be as thunderbolts in the day of iudgement Hast thou been afflicted and not profited Will not a little crosse serue thee a greater shal come to thee Will not a few troubles turne thee to God then many shall come vpon thee If a man be not troubled for sinne here it is the way to hell if hee bee troubled here it is the way to heauen And as they which haue not bin troubled hauing had a little ioy shall haue eternall paine so they which here haue had a little paine shall after haue euerlasting ioy They that are corrected and haue profited by it are afflicted of the Lord in mercie but they that bee vexed and amend not receiue a token of Gods further wrath Wherefore we must not looke to feele comfort in the remission of sinnes vnlesse wee also haue sorrow for committing our sinnes For neuer any of Gods children were comforted throughly but they were first humbled for their sinnes To the working of which humiliation wee must remember Gods iudgements shewed on others Hath God destroyed the whole world for sinne and can hee not or will hee not destroy thee for sinne Hath hee ouerthrowne whole nations and will hee suffer thee to lie still in thy sinnes See how full hell is alreadie and yet daily wee runne headlong thither Consider also how great thy sinne was that could not be cleansed but by the blood of Iesus Christ Oh how foule was that sinne that nothing else could wash it but Christ his heart blood Oh how great was our guiltinesse that was raunsomed by such a price How great was the sore that needeth such a salue how deepe was the wound that needed such a medicine O louing kindnes and vnspeakable loue towards vs Shall Christ â—ee slaine for our sinnes and wee not labour to slay sinne in our selues Shall Christ dye for our sinnes and sinne as yet is not dead in vs Shall Christ bee crucified for vs and will wee not crucifie sinne in our selues Shall Christ haue his heart pricked with a speare and shall not wee haue our hearts pricked with sorrow This is the true vse and meditation of Christ his passion
Father that gaue them me is greater thâ—n all and none can take them out of my Fathers hands Iohn 10. 29 Now if we would be knowne to delight in Gods lawe we must reade it with our eyes heare it with our eares treasure it in our memories ponder it in our hearts talke of it in our assemblies and practise it in our liues least we with Saul reiecting Gods word he in the end reiect vs. We should indeed haue this delight but we haue not by reason 1. of our naturall corruption 2. it is against naturall reason 3. it shewes vs our sores 4. we thinke it simple 5. we come with preiudicate opinions 6. we say ô it is difficult 7. we are impenitent 8. we resolue not of repentance 9. we thinke those lawes are against our profit and 10. we see that the maine promises annexed to this lawe are for hereafter in heauen not on earth But if with a pure heart knowledge of the grounds of religion loue of God deniall of our selues faith in Christ an ayming at Gods glorie earnest prayer and an holy admiration of the maiestie puritie and power of this word we set vpon it we will cast with Ierome all vaine pamphlets out of our hands and both lift vp our hands to these testimonies bend our eyes to looke vpon these statutes and set our hearts to delight in these lawes especially such as promise saluation Verse 93. I will neuer forget thy precepts for by them thou hast quickened mee THis afflicted good man is nowe comforted his comfort came from the delight of Gods law he thinks of it he feeles the force of it and therefore to the end he might euer receiue the like comforts he will bind himselfe by a promise to the Lord that he will neuer forget his precepts adding a reason they were to him spirit and life By them I will neuer forget Hee that neuer thinketh of times and things past his life is no life saith Seneca Memorie it is the storehouse of all such things as wee see heare or inuent A forgetfull minde is like the lande of Sodome in which nothing groweth which perisheth not or that Lâ—thean Lake in which nothing commeth which dyeth not or the Ostrich that forgetteth her egges or Messala Coruintes who forgot his owne name or a casting stomacke that casteth vp whatsoeuer it receiueth There are foure things which wee must forget first wrongs Leuitie 19. 18. 2. Benefites bestowed Matth. 6. 3. 3. The pleasure taken in sinne Rom. 6. 21. 4. The progresse alreadie made in godlinesse Philipp 3. 3. But manie things there are that wee must euer remember as first the mercies of GOD Psalm 103. 2. 2. His Iudgements Psalm 119. 52. 3. The day of death Luke 12. 19. 20. 4. The day of Iudgement Eccles. 11. 9. 5. The death of CHRIST 2. Tim 2. 8. 6. The vanitie of this world Psal 1 19 96. 7. The ioyes of heauen 2. Cor. 4 â—7 18. 8 The torments of hell 2. Thess 1. 8. 9. 9. The confusion of the carelesse Prou. â—4 32. 10. The taking away of the godly Isaiah 57. 1. 2. 3. 11. The liues of the godly to follow them Phil 3. 17. and 12. The law of God to keepe it I heare many complaine of bad memories they cannot carry away any thing of a sermon they forget all they reade of Gods word or good bookes Why canst thou comming to an Enterâ—ude remember much of it and of a sermon dost thou forget all Art thou able to repeate many daintie dishes set before thee in thine owne house not to record any one so much as tasted of in Gods house If thine appetite were spirituall thy memorie would be more firme then it is Olde men haue bad memories yet neuer forget where treasure is laide O but I would faine get a good memorie If I were a Physitian I might speake of many good meanes for that purpose or an Orator appoint images to place words in but I am to speake now as a diuine I aduise thee therefore to vse 1. temperate dyet 2. attention 3. delight 4. meditation or chewing of the cud saying to thy soule when thou commest home my soule what hast thou bene taught to day 5. conference 6 practise Vse memorie and haue memorie 7. presse not memorie with ouermuch at once 8. write but take heed that thy booke be not more learned then thy breast 9. binde thy selfe euer to remember somewhat especially that which doth most concerne thee 10. hoc age doe that only for which thou commest let not thy minde be at home when thou art at Church 11. draw euer as much as thou canst remember into a short praier 12. teach others that which thou hast learned 13. consider that the ende of the word is the saluation of thy soule 14. and lastly change that good word into good works I had rather with Dauid remember Gods precepts then with that mighty gouernour Mithridates bee able to speake two and twenty seuerall languages and to call with another euery souldier of many thousands in his Campe by their owne names For by them thou hast quickened mee Ten seuerall times in this one Psalme doth the Prophet make mention of this quickening partly by the way of supplication that hee might be quickened and partly by way of exaltation that hee was quickened as in this place where he protesteth with ioy that by the power of Gods worde accompanied with Gods spirit hee was as it were raised from the graue of despaire to the life of Faith and so became a liuing or rather indeede a liuely man It is reported that a Philosopher being demaunded what good hee got by the studie of Philosophie his Answere was Vt vtramque Fortunam patienter ferre possim That is I get this good that I can patiently beare either prosperitie or aduersitie If the rules of philosophie could teach him this our rules in diuinitie must teach vs as much By them saith Dauid thou hast quickened mee It seemeth that Dauid before was become as a dead man in his owne sense and feeling but now is reuiued by the word Thus Gods children both Ministers and Auditors are not alwayes alike either in their faith or the fruites of faith They haue their waxings and waynings as the Moone their settings and rysings as the Sun their ebbings and flowings as the Sea and their springing and falling as the leafe And as they that are troubled with an intermitting ague they haue their good and badde dayes Sometimes you shall see them as heauie as lead 1 by reason of the weather 2 their complexion 3 some griefe 4 some sinne committed 5 some good omitted 6 some meanes of saluation not vsed 7 some sinne not repented of 8 or not fully repented of 9 vnthankfulnesse for benefits 10 pride of gifts 11 to prouoke them to pray 12 that they may see what they are when God leaues them and not to presume vpon their owne strength At other times
Prophet Righteous art thou ô Lord and righteous are thy iudgements Although then the promises of God are not at all times by and by performed nor his iudgements presently executed but the godly do often grone vnder miseries and the vngodly wallow in their delights yet the Lord after death will shew that he is righteous when he wil erect magnifie his iustice before his glorious throne This thing appeareth to be manifest by that historie Luke 16. of the rich man and Lazarus who that the Lord might make knowne his iustice died both together but as their life was altogether diuers so their death did altogether differ For the rich man liued delicately and fared daintily but Lazarus lying sore and hungrie at his gate found more courtesie at his dogs which licked him than at his hands which should haue relieued him Well when they were both dead it is said that the rich man being in hell in torments lifting vp his eyes and seeing Lazarus a farre oft in Abrahams bosome cried Father Abraham send Lazarus that he may dip the tip of his finger in water and coole his tongue but Abraham answered Thou art far deceiued and disappointed my sonne the places are far distant between thee and vs so that the inhabitants must keep their places And my son cōsider of the equity of Gods iustice herein for thou in thy life time didst liue in health in pleasure and prosperitie and didst not glorifie God thereby therefore it is meet and right with God that thou shouldest now haue paine and torments and this man hauing pouertie sicknesse and miserie desired Gods glorie wherefore it standeth with the righteous promise of the Lord that he should now receiue ioy comfort So Christ also teacheth vs though at the first the Lord regardeth not all good at the 〈…〉 yet he that rewardeth one will reward all and he that punisheth one will surely in time punish all either here or in some other place either now or at some other time We must then be content to haue our liues hidden in Christ that it may appeare with Christ at his cōming Now as this doctrine seemeth profitable for comfort so is it necessarie also for terrour For if a man shall lie in sinne and yet through impunitie because neither the hand of God is vpon him nor the authoritie of the Magistrate taketh hold on him shall not repent and because as the wise man saith Eccles. 8. 11. Sentence against an euill worke is not executed speedily therefore the heart of the children of men is fully set in them to doe euill as we may see in profane persons in abusers of the name of God in breakers of the Sabbath in disobedient persons murderers adulterers theeues and back biters let him beware and not flatter himselfe in iniquitie and though God doth not at the very instant when sinne is committed punish all nor the Magistrate presently apprehend all if a man begin to be hot and would haue all men like himselfe and is offended because there is no present execution of iudgement yet God is righteous he will not iustifie the sinner but he hath his fierce wrath vengeance indignation laid vp in store to fal suddenly fearefully vpon the vngodly For assure thy selfe ô man whosoeuer thou art he that hath said that no whoremonger nor adulterer nor couetous person shall enter into the kingdome of heauen and he that hath promised in this life to trie those that be his will surely if thou be the child of God punish thee here that thou mayest not be condemned with the wicked if thou be not he will both in this life and in the world to come plague thee eternally If thou art not presently punished for thy sinnes the Lord calleth thee to repentance if that will not serue the Lord will vndoubtedly breake thy necke and presse thee downe with further iudgements Thus we see how needfull it is to vrge this doctrine to the abusers of the Lords long suffring and contemners of his righteous iudgements Psal. 89. the man of God sheweth that albeit the Lord had made a couenant of mercy with his people yet if their children did forsake his lawes and walke not in his iudgements if they did breake his statutes and kept not his commandements he would 32. visit their transgression with the rod and their iniquitie with strokes And surely if we will not be remoued by the word calling vs from our securitie we shall taste indeed of the Lords heauie scourges and fearefull strokes Wherefore in time let vs humble our selues vnder the louing hand of God learne to deny our selues Vers. 138. Thou hast commanded iustice by thy testimonies and truth especially HE sheweth that in all the holy writings the Lord had set downe speciall mercies and speciall iudgements and that the iustice and truth which the Lord hath taught in his word is a speciall iustice and a speciall truth and euery part thereof is iust and true yea and if there could be degrees therein they are most iust and most true according to that Psal. 19. 9. The iudgements of the Lord are true and righteous altogether So that without exception all the threatnings of the Lord are iust and all his promises true Sure it is then that he will performe his wrath threatned and fulfill his couenants promised for there is nothing in the word which is not truth and iustice it selfe Thus we must learne when we are in trouble to looke to God his word and to knowe that euery title thereof is righteous and true and though heauen and earth doe passe yet not one io◠of it shall faile This is necessarie for vs to beleeue for from hence springeth faith Wherefore the Prophet seeing that this would hardly be beleeued and that euen Gods children sometime are slacke in faith hope and loue and are not so soone perswaded that euery man must performe this but rather that it was a speciall thing the Prophet I say reciteth this word fiue times in the compasse of eight verses being but one portion So much doth he shew incredulitie to raigne in Gods children and declareth it the more vehemently because the wicked will not be brought to beleeue this For what is the cause of sinne either in failing of doing those things which are to be done or in failing to doe those things which ought not to be done in omitting of good things or committing of euill but onely incredulitie Could we beleeue the word of God Oh happie were we can we not beleeue oh cursed are we We shall see as the wicked in all things so Gods children in many things discredit the word of God as the wicked beleeue not at all so the godly beleeue but in part see but in a glasse And doubtlesse they want the comfort which they should haue in that although they consent generally to the truth yet when they come to particulars they reason this with themselues
c. Therefore the Lord denounceth plagues and punishments on euery side to fall vpon them Looke into the destruction of the old cities namely of the Egyptians of the Moabites of the Assyrians and of the Philistines and yee shall see how witcherie was the most especiall cause of their destruction So shall we thinke now that the feare of God doth touch their hearts who for losse of so small pelfe runne to wizards Well we are here to learne that as where the Lords feare doth so rule our hearts that we sanctifie the Lord therein we are free from the greatest temptations So where this reuerent feare of God is wanting there is no temptation though neuer so vile and grosse but we will yeeld vnto it The prouidence of the Lord being so rich and his hand so wide and large we must not be afraide of so small a losse of worldly goods Wee know that Zedechiah being a Prince Iere. 37. when the feare of God was gone from him feared that the very common people would mocke him so that he could not obey the Prophet Againe we know that Ieremiah being the Prophet hauing this reuerent feare of God seasoning his heart was nothing dismaid with all that either Zedechiah or any other of the kings could do vnto him Among many places excellent is that Iob. 31. where the man of God partly to stop the mouths of his aduersaries partly to comfort his own soule with the record of a good conscience and partly to shew the secret iudgements of God and that he did not suffer for his sinnes as he was accused but for som secret cause best known to the Lord he testifieth how free he was from fornication from adulterie from iniuries from vnmercifulnes from crueltie with his seruants and from oppression and sheweth the cause why all these things were in him because the Lord beheld all his wayes and told all his steps First for fornication he made a couenant with his eyes because there is no portion no inheritance from the Almightie to the wicked but destruction and strange punishments to the workers of iniquitie and as of fornication so also he speaketh how he was preserued by the feare of Gods iudgements from adulterie ' and afterward comming to shewe his innocencie in not cruelly dealing with his seruants he saith If I should contemne the iudgement of my seruant c â—hat then shall I doe when God standeth vp and when he shall visite mee what shall I answere Againe he professeth that the cause why he did not oppresse nor iniurie others was not that hee refrained for feare of men but for feare of God For saith he If I haue lift vp mine head against the fatherlesse c. I thinke my shoulder bones would goe out of their sockets Gods iudgements were fearfull vnto me I could not be deliuered from his Highnes c. And though he might by his great countenance which he did beare haue dealt roughly with men and might haue made afraide a great multitude Yet saith he the most contemptible of the families did not feare me Yea though the men were farre lesse then hee yet hee could not hide his sinne as Adam he could not conceale his iniquitie in his bosome Whosoeuer then wil be trulie religious and make a conscience of sinne in sinceritie he must thus walke in the feare of God and though he might so doe as no man could euer touch him for his outward conuersation though he did not run into the hand of the Magistrate and no man thogh he would could say Black is his eye he must submit himselfe to what perill soeuer and ouercome all feare of mans power with feare of Gods punishments And we must know that if there be some sin in vs on which the ciuill law can take no hold yet the fear of the law of God must be in stead vnto vs of all lawes knowing that though we escape the court of men we cannot escape the iudgements of God who will iudge vs not according to the law of man but according to his own law So that the children of God are so far off froÌ„ flattering themselues in these sinnes where mans lawes faile and which they doe not punish that they labour the more against them fearing that God will punish those sins more grieuously in the world to come which by the law of man in this world he doth not correct And because by mans punishing we are oft brought to repent of those sinnes wherein now oft times we die without any repentance So that we see how effectuall an instrument of God this feare of his law is against all kinds of sinne whatsoeuer For though in politike lawes there be no lawes against swearing breaking of the Sabbath or filthie speaking yet Gods children are not for that cause such as cast off all feare but such as by so much the rather feare and suspect such sinnes Now in that the man of God saith in awe of thy word see the man of God performeth that feare to Gods word which he oweth to God himselfe This is profitably to be considered of vs. If any deale now adaies with a prophane worldling in things concerning the true knowledge of God and the way of saluation he will answere What tell yee me of these things tell me what you can I am sure of this you can tell me no more than this Loue God aboue all and thy neighbour as thy selfe and I trust I shall loue God as well as you or the best learned But here is their hypocrisie descried in that they haue so small loue to the word For our Sauiour Christ witnesseth Iohn 8. He that is of God heareth Gods word if ye were of God ye would loue his word so one may say to this effect if we feare God we stand in awe of his word Wherefore the man of God saith Oh how loue I thy law protesting that loue to the law which he had to God And as he saith O Lord thou art my portion so he saith also thy testimonies haue I taken as an heritage Thus we must honour God in Christ and Christ in his word For looke what honour God would haue he would haue vs shew vnto Christ and looke what honour Christ would haue he would haue it done to his word Wherefore the Apostles not reuerencing our Sauiour Christ onely for his person but also for his word said Maister whither shall we goe from thee thou hast the word of spirit and life As this corrupt opinion of the feare of God is in the worldlings so also is it in heretikes and in the familie of loue who perswade themselues to loue God when they loue heresies more than the word but herein are those hypocrites and heretikes descried they will generally confesse they loue and feare God but examine them in any particular either of doctrine or of life and they will bewray their want of loue by heresie and their want of feare