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 ââuÌâle 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
a surgeon to shew vs our sinnes than a sergeant to arrest vs to perpetuall imprisonment for our sinnes 3 Sathan hath two waies to buffet vs first he moueth to despaire shewing vs how such men did abide trouble but they were rare men of rare faith of rare feeling of rare patience God hath not called vs to that measure of grace we are vnworthie by reason of our sinnes to hope for the like faith or fruites of faith His other temptation sauours of pride when he will make vs equall in dignitie with the highest of Gods Saints but vnequall in dutie with them then he will perswade that God is as good and as strong to vs as he hath been to others but he keeps vs from vsing those waies and meanes whereby others haue and we ought to haue this goodnesse and power of God conueyed into vs. Wherefore as we must not distrâst God that we shall obtaine the like mercie with others if we vse the like meanes so we must not be so bold as to dreame that euer we shall haue the like fauour with them vnlesse we labour for the like faith with them the like faith I say though not in quantitie ââââ qualitie and that by vse of the meanes 4 Vnto one that said he was possest of a Diuell he answered as hoping that he was the childe of God and rather deluded than so afflicted True it is that as much as lieth in you you haue giueâ ouer your selfe vnto the Diuell but it is not in your power to giue ouer your selfe vnto him neither is it in his iurisdiction to possesse you Superstition 1 MAny hauing escaped out of the gulfe of superstition are too deepe plunged in prophanenes Strange corrections 1 VNto a very godly man whose onely sonne was drowned and therfore came vnto him in great anguish of minde and asked whether such strange corrections were not alwaies tokens of strange sinnes He answered That albeit God did seuerely correct sinne in it yet it was not necessarie that God should chiefly respect the punishment of sinne in this thing as might appeare in the like dealing with Iob and other of his children Eccl. 9. Such things happen oftner to the good c. Howbeit said he God might correct your securitie herein which either brings some sinne or crosse or God might correct your immoderate loue of him or your vnthankfulnes for what measure he was reformed or your not praying for him or the Lord might take away this consolation and withdraw wholie your minde from the world and more throughly sanctifie you to himselfe Or he might preuent some worldlinesse which you might haue fallen into or some sinne which your sonne might haue fallen into which would haue been a sorer trouble than his death and therefore you must stay your selfe on the loue of God in all Saluation 1 THat man is blest whom God hath from all beginnings chosen to eternall life To whom God hath giuen his Christ as a perfect redeemer In whoÌ he hath sealed the assurance of âl those 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 sinceritie is accompanied with loue vnfained to the Lord and his Saints loue ioyned with a care to obey the commandements this care breeding a reuerent feare to please God in whom this godly feare rebuketh sinne thâ rebuking of sin worketh a mourning spirit in whom a mourning spirit begetteth true meekenes this meekenes 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 that all outward benefits turne to his blessing as seales of the fauour of God vnto whom 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 waiteth and looketh assuredly for the glorious kingdome of God after this life This is the golden chaine of vndoubted blessednesse whose linckes are so fastened the one in the other that wheresoeuer any of them be wanting there is a breach and weakenes made in the whole To make speede to good things 1 AS it is a fearefull thing to hasten to doe euill and to linger to an euill thing is an holy lingring so it is a blessed thing to hasten to godlinesse and to make speede to a good thing is a hastines very godly Psal. 42. Psal. 95. Elisha must not salute any body in the way the Apostles must not commune with any in their iourney and why They must make haste to doe the will of God It is profitable to make haste to heauen but it is no wisedome to make haste to hell and yet to doe well we finde a Lion in the streetes but to doe euil nothing can stay vs He that euil come to heauen must make haste for the kingdome of God must be taken violently he must be like those wise virgins not lingeâing to get oyle nor delaying âo furnish themselues with the graces of God against the comming of Christ. Sleepe 1 BEcause great naturall and worldly sorrow and ioy will cause a man to breake his sleepe at midnight he âould trie himselfe whether sorrow for sinne and ioy in saluation had caused him to doe the like Sermons 1 MAny men may be said to be Sermon-sick as there are some said to be Sea-sick for as they that are Sea-sicke for the time of their seafaring so long as they be on the water are feeble stomacked faint hearâed euer readie to die and yet arriuing on the land being gotten out of the ship and hauing paused some little time doe begin to forget their late troubles and to recouer their former strength againe So many so long as they are in the Church hearing and are tossed by the power of the word their hearts are sicke their consciences melt they are much troubled but when once the voyce ceaseth and they are out of the Church doores and haue acquainted themselues with the aire of the world they forget what they heard and wherewith they were moued and so retire to their former life againe Schisme 1 ALthough it is sure that a good man shall not finally fall in the maine points of his saluation yet hee may be seduced in some lesse matters but for all that in the end he shall escape but the seducer shall surely be punished For a well meaning man found in faith and yet a nouice in Christ may be carried to like some solemne superstitions and poâpous ceremonies in the worship of God Againe a man careful and right in the substance of saluation for
but it is the power of Gods presence preparing vs to prayer or some such seruice of God which when we feele if wee fall downe before God in prayer we shall finde an vnspeakable ioy following it but if we cherish it with euill surmises it will leade vs to further inconueniences 77 When we haue greatest cause of ioy for doing some good then it is a good thing most to feare our vnthankfulnes and our selfe-loue and our secure vnkindnes 78 When Sathan cannot get vs to grosse sinnes he will âssaile vs with spirituall temptations 79 Nothing in the world will so much feare and shame vs as God in his mercies powred vpon vs which meditation in receiuing graces from God will humble vs from pride in them and keepe vs in feare which be the waies to obtaine new mercies 80 We must beware of smoothering the watch word of our conscience when we are bent to sinne Euery man in his owne conscience is forewarned of sinne though the Lord speake not to him from heauen as he did to Cain 81 As a man being outlawed may take his pleasure for a while but whensoeuer or wheresoeuer he may be taken he must yeeld to that punishment which by verdict is appoynted so the wicked on whom sentence of damnation is already passed may for a while shake off their paines with vaine pleasures but afterward they shall be arrested and carried violently to the place of wofull execution But for the godly which haue the assurance of their inheritance sealed vp in their consciences though they shall be warned in the day of the resurrection to make their open appearance yet as honest men of the countrie shall stand before the Iudge not as fellonious offenders 82 We must first make men by a feeling of sinne to seeke Christ by an holy faith to find Christ and then by newnes of life to dwell with Christ. 83 Balâam prayed that he might die the death of the righteous but let vs pray that we may liue the life of the righteous for he liued not the life of the righteous and therefore he could not die the death of the righteous and if we liue the life of the righteous we shall be sure to die the death of the righteous 84 It is a great token of regeneration if we doe not onely sorrow for great sinnes and sigh for small offences but mourne for particular wants of good actions or in good actions for wânt of good affections 85 There is small hope of him which cannot discerne in himselfe the life of the spirit and the life of the flesh and it is to be doubted that he is yet vnregenerate 86 When men being young are too much giuen to carnall pleasures they being old are too much giuen to worldly profit 87 As we haue taken a vaine delight in the vaine course of this life so we must sigh and pray to be delighted spiritually in spirituall things 88 Adam should haue been no worse for his temptation no more than Christ was but that the one yeelded the other did not 89 If the blood of Christ hath washed vs from the guiltines of sinne then the holy Ghost hath purged vs from the filthines of sinne 90 When our sinne hath lesse liking in vs then there is hope that it will decay in vs especially if we sorrow for it when we cannot fully forsake it and labour to forsake it because it is sinne 91 In true mortification we must haue the first motions of sinne and condemne them as accessaries to sinne in conspiring the death of our soules 92 Hypocrisie is seene when sinne lyeth most dead vnder a cloake and most liueth vnder a closet wherewith God is so displeased that when we make no conscience of sinne in close places our priuie sinnes shall breake forth into open places 93 Particular infirmities doe not hinder the preparation of our hearts for the Lord if we haue a true loue of his word as had Iehosaphat 94 Two things are necessarie to espouse vs to Christ the one to vse the pure meanes the other to vse those meanes with a pure heart 95 If we play with our owne affections sinne in the end from sport will spurre vs to confusion For though we be twice or thrice spared yet we must know that the Lord will recompence his long tarrying with wrath 96 Through our corruption we profit more by the doctrine of a man if we thinke he be our enemie than if we thinke him to be our friend for if he be our friend we let it passe as not spoken to vs though the matter neuer so much concerne vs if our enemie if it neuer so little touch vs we thinke it to be spoken against vs. 97 Walking spirits are vndoubtedly not the soules departed but the euill spirits of the ayre 98 It is a great mercie of God to haue a large affection of weldoing when we haue good occasion thereof for God neuer ceaseth in offering occasions but we often cease in hauing affections 99 Obedience is a chaine to tye vp all the creatures of God from our hurt and as a thing to muzzle their mouthes that they cannot bite vs. Againe disobedience breaketh and openeth the mouthes of all things to our destruction 100 If we haue not the fauour of men it is either for the triall of our faith or for want of dutie vnto them that are displeased with vs or because we sought to please them by displeasing of God or because we haue not prayed for them or haue offended God for which he causeth men to be offended with vs. 1 Because we doe not to men the good we should doe God often suffereth them to report of vs the euill they should not 2 Those temptations are most dangerous which haue most holy ends 3 When a man is most merrie he is neerest danger 4 It is the easiest thing in the world to deceiue a good man 5 God hath two hands in the one he holdeth a hammer to breake the proud in peeces and to bray them to powder in the other hand he hath a horne to powre Gods blessings vpon the humble 1. Pet. 5. 5. 6 If a man should be stinted to one meale a weeke he would haue a pined body at the weekes end euen so if our soules be but fed with the word once a weeke they would be as hunger-starued if we could see it 7 You are in earth to follow your calling you are not yet in heauen Adam when he was most holy by creation and free from euery iot of sinne and corruption did walke in his calling appointed of God much more then are we comfortably to follow the Lord his ordinance seeing these outward things did not come in with sinne but were ordained before sinne 8 Whatsoeuer is vpon you
our good if the more wee haue the more we feare to sinne the more we care to doe well 57 If in respect of sinne the will onely be enough to conuince and condemne a man though the worke follow not and he is counted an adulterer before the iudgement seate of God who hath onely looked on his neighbours wife to lust after her so in respect of good things we must not doubt but our good will and desire which but for abilitie and occasion is ready to good is also approued and accepted of God although the effects follow not so soone and so excellent as we doe desire If there be a willing minde it is accepted according to that which it hath 2. Cor. 8. 12. and such is our imputation with God as is our affection howsoeuer in effects we lagge somewhat behinde and come short of that ende and perfection which is set downe in the Law Abraham was accepted for his will and Paul reioyceth in nothing but in his will Rom. 7. 58 Merchants of one companie and partners are partakers alike of all their profites and damages which grow of their merchandise The man and wife ioyned both in marriage are both one flesh and participate in well and woe one with another Christ Iesus by reason of that societie which we haue together with him giueth vs a part and we likewise him of all that we haue and possesse And as a Prince marrying a meaner woman indoweth her with all his treasure is conteÌt with her ragges purposing now to inuest her with his robes So the Lord Iesus espousing vs most vnworthie to him is content to take the ragges of our vnrighteousnes to endow vs with the treasures of his holines and to inuest vs with the robes of his righteousnes Indeed some difference is betweene the Merchants and vs for both the gaine and the vse of trafficke is equall among them but betweene Christ and vs the gaine of his glorie is ours deserued and purchased by his obedience and the losse of our deserued death is his and charged wholly vpon him though our disobedience hath purchased it 59 Whosoeuer is ioyned in Christ for iustification hee must be ioyned to him in sanctification Shall we then take the members of Christ and make them the members of an harlot Shall we make the Temple of God the mansion of diuells Shall we doe such iniurie to the member of Christ Shall wee offer such violence to the Temple of God Shall wee being rotten imps and yet ingraffed on the stocke Christ Iesus willingly cut off our selues that we might rather be fit for our rottenes to be laid on the fire than for bringing of fruite remaine in so sound a roote God forbid 50 If Christ his Crosse be as a chariot of Triumph and as a pillar to fasten on the euidence which accused vs if the entrance of his Passion was so grieuous the continuance so fearefull the ende so lamentable and all to free vs from the guiltinesse of sinne it were great vnthankfulnes to let all his paines be lost by continuing still in the filthines of our sinne whereby though we haue no care of our owne saluation we shew an open contempt of Christ his precious Passion And we are then worthie to die in that whereas we might liue wee rather did chuse to die with sinne then to liue with Christ. If wee will not ouercome when wee may wee shall loose the promised rewards that are giuen to them who will not onâly presse out the breath of sinne and at the death of it close vp the eyes of it but also follow it to the graue and couer it with moules that it neuer rise vp againe Râuel 3. 5. 12. 22. 61 Though we cannot wholly leaue off sinne yet the body life and kingdome of sinne is weakened in vs Sinne in the godly is as a rebell not as a Prince it is readie to spue out treason against the Spirit but it hath no power to rule ouer the spirit And as a serpent cut into many pieces hath but certaine relikes of poyson in the maimed and mangled members thereof and is not able to exercise the like violence to a man as when it was whole and right membred so howsoeuer some remnants of sinne sticke in our old but martyred Adam yet it hath no such force to exercise it selfe against vs as when it was a perfect monarchie and had the sole regiment and primacie in vs. 62 Sathan is very wise in all his attempts hee taketh the best instruments as politike men vse to doe in matters of importance In Paradise he maketh choice of the most subtill beasts and opposeth his strength to the weakest vessell After being moued to choler for the Churches deliuerance in Egipt he stirres vp no meane parties but sorteth out Magicians inchanters mathematicall heads men of deeper wit and experience Vnder the Prophets he chuseth Kings and Queenes and they carrie the traine of the common people as the drouer doth his heard Against Christ he setteth the profound Scribes and learned Pharises yea he chuseth out Iudas so cunning an hypocrite that the disciples being forewarned of that treason euery one suspected rather himselfe than Iudas 63 The Scriptures lap vp in one sinne all that are accessarie to that sinne whether it be by ministring instruments of sinning or by commaunding or by counselling or by consenting or by concealing or by communicating in the bootie gotten or by commending the sinne or by not hindering it as we may or not by dissoluing it before a magistrate or by not admonishing or by not mourning for the offender or lastly by not praying when wee heare of euill both that the malefactor may repent and wee may be preserued from the same sinne When wee are free in euery of these wee are not truely accessarie to the sinne 64 Wee must beware of drawing a thicke skinne on our conscience and of searing it vp but rather labour to keepe it in a feeling of sinne and in a bleeding plight so as the least straine may presse out somewhat Otherwise we shall soone fall to hardnes of heart and consequently lie open to the iudgements of God And as the wound which at euerie small crush shrinketh and yeeldeth forth pure bloud is lesse dangerous and more curable as the sore which hardly being pressed feeleth nothing there not at all bleeding or if it yeeld affording but a little blacke and corrupted bloud is more dangerous and lesse curable Euen so the conscience which at euery checke is melting and resolued into godlie griefe as feeling the least smart of the least impression of God his correction is furthest from hardening and neerest to the hearing and that minde whatsoeuer which at a griping pinch remaineth vnsensible and at a dead blow continueth as one vnremouable as a blocke is not onely furthest from recouering but also in danger of a finall obduration 65 Where God
people and so for mee How gather you this By the annointing of Prophets Priests and Kings which were figures of him Was Christ annointed with materiall oyle as they were No but he was annointed with all gifts of the holie Spirit without measure Why dâe you call him Prophet Because hee was he is and euer shall be the onely teacher of the Church What were then the Prophets and Apostles They were his Disciples and seruants and spake by his spirit What comfort haue you by this Hereby I am sure that he will leade me into all truth reuealed in his word needfull for Gods glorie and my saluation Why call you him Priest Because offering vp himselfe a sacrifice once for all he hath satisfied for all my sinnes and maketh continuall intercession to the Father for me What comfort haue you by the Priesthood of Christ Hereby I am assured that he is my Mediatour and that I also am made a Priest How are you made a Priest By him I haue freedome and boldnes to drawe neere and offer my selfe and all that I haue to God the Father Why call you him King Because âe doth guide and gouerne me vnto euerlasting life by his word and spirit What comfort haue you by this Hereby I am assured that by his kingly power I shall finally ouercome the flesh the world the diuell death and hell Why call you him Lord Because not with gold nor siluer but with his precious bloud hee hath purchased vs to bee a peculiar people to himselfe What comfort haue you by this Seeing he hath paid such a price for mee he will not suffer me to perish What is the second thing wherein the faith of Christ consisteth Secondly I beleeue that he hath wrought my saluation indeed after that manner that is set downe in the Creede After what manner hath he wrought your saluation 1 By his most painfull sufferings for sinne 2 By his most glorious victorie and triumph ouer sinne In what words are his most painfull sufferings expressed In these words Suffered vnder Pontius Pilate was crucified dead and buried he descended into hell What is the generall meaning of these words By them I shew my selfe to beleeue that Christ endured most grieuous torments both of body and soule What comfort haue you by this I am freed from all those punishments of bodie and soule which my sinnes haue deserued How then commeth it to passe that we are so often afflicted with grieuous torments both in bodie and soule Our sufferings are not by desert any satisfaction for our sinnes in any part but being sanctified in the most holy sufferings of Christ they are medicines against sinne Why are these words added Suffered vnder Pontius Pilate Not onely for the truth of the storie but also to teach that he appeared willingly and of his owne accord before a mortall Iudge of whom he was pronounced innocent and yet by the same he was condemned What comfort haue you hereof That my Sauiour thus suffering not any whit for his owne sinnes but wholy for mine and for other mens sinnes before an earthly Iudge I shall be discharged before the heauenly iudgement seate What is meant by this That he was crucified That he died not onely a common death but such a death as was accursed both of God and man What comfort haue you by this I am comforted in this because I am deliuered from the curse which I haue deserued by the breach of the law and shall obtaine the blessing due vnto him for keeping of the same What is meant by this That he died That his soule was separated from his bodie so that he died a corporali death Why was it requisite that he should die Because by sinne came death into the world so that the iustice of God could not haue beene satisfied for our sinnes vnlesse death had beene ioyned with his sufferings Why is it ârther added That he was buried To assure vs more fully that he was truely dead What comfort have you by his death and buriall 1 I am comforted because my sinnes are fully discharged in his death and so buried that they shall neuer come into remembrance 2 Secondly my comfort is the more because by the vertue of his death and buriall sinne shall be killed in me and buried so that henceforth it shall haue no power to reigne ouer me 3 Thirdly I neede not to feare death seeing that sinne which is the sting of death is taken away by the death of Christ and that now death is made vnto me an entrance into this life What is the meaning of this He descended into hell This is the meaning that my Sauiour Christ did not onely suffer in body but also in soule did abide most vnspeakable vexations griefes painfull troubles feare of minde ââto the which both before and most of all when he hanged vpon the crosse he was cast What comfort haue you by this I am comforted in this because in all my grieuous temptations and assaults I may stay and make sure my selfe by this that Christ hath deliuered mee from the sorrowfull griefes and paines of hell What beleeuest thou in this article Hee rose againe from the dead I belieue that Christ in his manhood hath suffered for mee and that he did in the third day âââ againe by his owne power from the dead Wherin doth this article minister comfort vnto thee In three things 1. His resurrection doth assure me that his righteousnes shall be imputed to me for my perfect iustification 2. it comforteth mee because it doth from day to day raise me vp to righteousnes and newnes of life in this present world 3 It ministreth vnto me a comfortable hope that I shall rise againe in the last day from bodily death What beleeuest thou in this Article Hee ascended into heauen I belieue that Christ in his humane Nature the Apostles looking on ascended into Heauen What comfort haue you thereby 1. I am comforted in this that Christ hath prepared a place for mee in heauen which now I see by Faith and herâaâter shall fully enioy 2. I am comforted by his intercession to the Father for me What fruite haue you by his intercession 1. First it doth reconcile me to the Father for those sinnes which I doe daily commit 2. Secondly being reconciled in him I can pray to GOD with boldnesse and call him FATHER What is the meaning of this article Hee siâtteth at the right hand of God the Father I belieue that CHRIST in mans nature was aduanced by the FATHER vnto that high authoritie whereby hee ruleth all things in heauen and earth What comfort haue you thereby 1. I am comforted because I shall receiue from him all things needfull for mee vnder his gratious gouernment 2. By his power all mine enemies shall be subdued and troden vnder my feete What beleeue you in this article From thence hee shall come c I belieue
that Christ shall come in his Majestie to pronounce sentence vpon all those that were dead before and vpon them that then shall befound aliue What comfort haue you by this 1. I am comforted in my greatest miserie knowing that CHRIST will come one day and ãâ¦ã of all 2. I am sure that hee will giue sentence on my side and take me to glorie with him Why say you I beleeue in God the holie Ghost Because he is God equall with the Father and the Sonne Why call you him âââ Because hee is the Author of all holinesse What fruite haue you by this 1. The holie Ghost doth assure mee that I am the childe of God by making mee to call him Aâââ Father 2 He assureth me that by the vertue of the death and resurrection of Christ that sinne dieth in mee and I am raised vp to holinesse of life 3. The holy Ghost leadeth me into all truth needfull to Gods glorie my saluation 4. Hee comforteth mee in all my troubles and in death assureth me of a better life in this same bodie and soule What is the meaning of this article I belieue that there is a Catholike Church That God hath a certaine number of his chosen children which hee doth call and gather to himselfe Why say you I belieue that there is a Catholike Church Because that the Church of God cannot be alwayes seene with the eyes of man Why call you the Church Holie Because the Church on the earth though in it selfe it is sinfull yet in Christ the head it is holy and in the life to come shall be brought to perfection of holines Why doe you call it Catholique Because God in all places and of all sorts of men had from the beginning hath now and euer wil haue an holy Church What is the meaning of this article The Communion of Saints The whole Church communicateth with Christ and euery member one with another in the benefites of Christ. What comfort haue you by this article 1. I am comforted because I am iustified by that Faith whereby Adam and Abraham were iustified which is tyed to no time or place and excludeth no person 2. I am comforted because I am made partaker of Christ and all his mercies by Faith and of all the blessings of the Church by loue What belieuest thou in this article I belieue the forgiuenesse of sinnes I belieue that God for Christs sake doth freely forgiue me not onely all my sinnes but also the punishment that I haue deserued by them Why say you I belieue the forgiuenesse of sinnes Because no reason can perswade mee but the holie Ghost onely must worke the assurance of it in my heart What comfort haue you heereby 1. First I am comforted because all the sinnes I haue and daily commit shall neuer be laide to my charge 2. Secondly I am comforted because that the weaknes and wants of all my duties are couered and supplied in Christ. 3. Thirdly I am comforted because God will heare mee praying for others that they may haue Faith to feele the forgiuenes of sinnes What belieuest thou in this article The resurrection of the body vnto life euerlasting I belieue that this bodie after it shall be dissolued into dust shall bee raised vp againe at the last day and my soule shall liue in euerlasting glorie What comfort reape you thereby 1. I am made comfortable and chearefull in well-doing seeing my labour shall not be in vaine 2. I am made to despise the pleasures and glory of this world and with patience to suffer all troubles that are laide vpon me in this present life 3. It comforteth me ouer the death of my dearest friends and maketh mee carefull in death knowing that I shall haue a part in the resurrection of the iust What fruite haue you when you belieue all these Articles All doe come to this ende that being iustified by faith I am righteous in Christ before God What be the seuerall fruites 1. First I am at peace with God although in my selfe for my outward sinnes which I daily commit and my inward corruption which remaineth I am daily accused 2. I get strength to fight against my outward sinnes to subdue my inward corruption to doe outward good workes and to delight in the law of God in the inward man 3. I haue a right to all Gods creatures so that the vse and want of them shall turne to the furtherance of my saluation 4. I am assured of the glorification of my soule and bodie in the heauens because I am made an heire of euerlasting life Why is this giuen wholly and onely vnto Faith Not because Faith doth deserue it but because the merits of Christ can be laid holde on and applyed to my selfe by none other meanes but by Faith alone Cannot our good workes in some part iustifie vs before God No for the righteousnes which is able to stand in the iudgement of God must be perfect in all respects Are not our good workes perfect No for in many things wee sinne all and againe the best workes we doe are defiled with sinne and therefore can deserue nothing at the hands of God Why then doth God promise a reward vnto them The reward that God doth promise it is not for the desert of workes but of his owne grace and mercie Will not this doctrine make men carelesse of well doing No for they that be ingraffted into Christ must needes bring forth good workes Why is it needfull that they should doe good workes 1. First that wee may by them shew our selues thankfull vnto God for all his benefites 2. That we may be assured of our Faith and election by good works 3. That by our good workes wee may edifie others How maiest thou edifie others 1. First by encouraging and strengthening those that are good 2. Secondly by winning those that are not come vnto God 3. And then by stopping the mouthes of the wicked 4. The fourth ariseth of the former and that is the glorie of GOD which is aduanced by them Are good workes so needfull that without them wee cannot be saued Yea for although good workes doe not worke our saluation in any part yet because they that are iustified are also sanctified they that doe no good workes declare that they neither are iustified nor sanctified and therefore cannot be saued Then they must much more be condemned which commit sinne and lye in it Yea for such are not onely pronounced to bee accursed by the Law but also the Gospell hath denounced that they shall not inherite the kingdome of heauen Can euery one doe good workes None can doe good workrs but they that are borne againe How can they that are thus borne againe doe good workes They that are thus borne againe and carrie in them the Image of God haue repentance wrought in them from whence good workes doe proceede What is Repentance Repentance is a turning of
our selues to GOD whereby wee crucifie and kill the corruption of our nature and reforme our selues in the inward man according to Gods will What is it to crucifie the corruption of our nature It is truely and with all my heart to be sorie that I haue angred God with it and with my other sinnes and euery day more and more to hate it and them and to flie from them How is this sorrow wrought It is wrought in mee partly by the threatnings of the Law and the feare of Gods iudgements but especiallie increased by feeling of the fruit of Christ his death whereby I haue power to hate sinne and to leaue it How is this reformation of our selues wrought in vs Onely by the promises of the Gospell whereby we feele the fruit of the rising againe of Christ. What doth insue hereof Hereby wee are raised vp into a new life hauing a law written in our hearts and so reforme our selues Hereby it appeareth that none can repent of themselues or when they will Yea for it was saide before that it is the gift of GOD giuen vnto them that are borne againe By this it is also euident that Gods Children stand in neede of Repentance so long as they liue Yea for there is none of Gods Saints but alwayes carrying this corruption about them they sometime fall and are farre from that perfection of goodnes which the Lord requireth Seâing it was said before that good workes did proceede from Repântance what properties are required of workes 1. First that they be such as God hath commanded in his Law 2. Secondlie that they that doe them bee such as be ingrafted into CHRIST and continue in him What say you then of the good workes of them that be not in Christ They doe no good workes because they neither are as yet members of Christ nor doe offer them to GOD in the Name of Christ. 3. The third propertie of workes is that they may bee to glorifie God and to assure our saluation Is it not lawfull to seeke our owne praise and merit by our owne good woorkes No For all our good workes are imperfect and saluation is onely merited by the death of Christ as was saide before We haue heard that the Law worketh the knowledge of our sinnes and feeling of our miseriâ What meanes hath God ordained to worke and increase Faith in vs Hee hath ordained 1. The Gospell to beget and breede it in vs. 2. Prayer 3. Sacraments 4. Discipline 5. Affliction to confirme it in vs. What is the Gospell It is that part of Gods word whereby the holie Ghost worketh in vs a liuely Faith to apprehend the free remission of sinnes in Iesus Christ. How many kindes of Faith be there Two a Generall Faith whereby I belieue God to be true in all his workes Speciall and this is either whereby I belieue God to be iust in his threatnings and so am made penitent Or whereby I belieue him to bee made mercifull in his promises and so come to repentance What difference is there betweene Penitence and Repentance Penitence is a sorrow for sinne wrought by the Law Repentance is a recouering our selues from sinne wrought by the Gospell Is there such difference betweene the Law and the Gospell Yea for the Law differeth from the Gospell in foure things 1 First the Law reuealeth sinne rebuketh vs for it and leaueth vs in it but the Gospell doth reueale vnto vs Remission of sinnes bringeth vs to CHRIST and âreeth vâ from the punishment belonging vnto sinne 2. The Law commandeth to do good and giueth no strength but the Gospell inableââ vs to do good the holy Ghost writing the law in our hearts assuring vs of the promise 3. The Law is the ministerie of wrath condemnation and death but the Gospell is tâe ministerie of grace iustification and life 4. In many points the Law may be conceiued by reason but the Gospell in all poinââ is farre aboue the reach of mans reason Wherein doe they agree They agree in this that they bee both of God and declare one kinde of righteousnesse though they differ in offering it vnto vs. What is that one kinde of righteousnesse It is the perfect loue of God and of our neighbour What thing doth follow vpon this That the seuere law pronounceth all the faithfull righteous How doth the Law pronounce them righteous Because that they hauâ in Christ all that the Law doth aske But yet they remaine transgressors of the Law They are transgressors in themselues and yet righteous in Christ and in their inward man they loue righteousnes and hate sinne What then is the state of the faithfull in this life They are pure in Christ and yet fight against sin What battell haue they They haue battell both within the battell of the flesh against the Spirit and without the temptation of Sathan the world How shall they ouercome By a liuely Faith in Iesus Christ. 1. Ioh. 5. 4. What call you thâ flesh The corruption of our nature wherein wee were borne and conceiued Doth that remaine after regeneration Yea it dwelleth in vs and cleaueth fast vnto vs so long as wee carie the outward flesh about vs. How doth the flesh fight against the spirit By continuall lusting against the spirit What is that 1. By hindering or corrupting vs in the good motions words and deeds of the spirit 2. By continuall moouing vs to euill-motions words deeds What call you the spirit The holie Spirit which God in Christ hath giuen vs whereby wee are begotten againe Dââ wee not receiue the spirit in full measure and in perfection at the first No but first we receiue the first fruits and afterward the daily increase of the same vnto the end if the fault be not in our selues How doth the Spirit fight in vs By lusting against the flesh How doth it lust against the flesh 1. First partly by rebuking and partly by restraining in vs the euill motions and deeds of the flesh 2. By continuall inlightning and affecting vs with-thoughts words deedes agreeable to Gods wil. What call you the world The corrupt state and condition of men and the rest of the creatures How doth the world fight against vs By alluring and withdrawing vs to the corruptions thereof What meanes doth it vse 1. It allureth vs by false 1. Pleasures 2. Profit 3. Glorie of this world from our obedience to God 2. It allureth vs other-paines losses and reproches to distrust Gods promises whiles by How shall wee ouercome the pleasures profit and glorie of this world 1. By a true Faith in IESVS CHRIST who despised all these things to worke our saluation and to make vs ouercome them 2. By Faith in Gods word that feareth vs from doing any thing against his will How shall wee ouercome the Paines losses and reproches of the World 1 By aliuely Faith in Iesus Christ who suffered all those things to worke our
sinne then to sustaine the sores of our bodie Sure it is that if we haue suffered our hearts to be harrowed with the rake of Gods iudgements as occasion from the Lord hath been giuen that we are become soft and well exercised in the feare of God we shall come to the feeling of our sinnes the sense whereof if it bring as it were a sicknesse to the body and a corsey to the soule it is an vndoubted earnest of our regeneration and happy are we if we finde our selues so diseased and troubled with our sinnes True it is that we can hardly being in the skirmish and agonie make any difference betweene the motions to any euill and the consent vnto the same for oftentimes euil motions do so possesse the soules of Gods children sincking downe so deeply in them that though they weepe pray and meditate which be the last meanes remedies to ease and cure them though they feele them with irkesomenesse and loathsomenesse as we feele sicknesse in our bodies yet those motions will be continually in them without diminishing the delight onely excepted Wherefore for our comfort herein we are not to martyr our selues with disquietnes of minde because we are so pestered and thronged with wicked motions and assaults but rather let vs quiet our selues and not suffer our selues to be hindered with sicknesse either of body or minde by meanes whereof we should become more vnprofitable to our selues the whole Church of God For the godly shall not be so freed from sinne but that they shall be assaulted with euill motions suspicions delusions vaine fantasies and imaginations the body of sinne shall neuer be from vs so long as we liue For the scum thereof is almost continually boyling and wallopping in vs foming out such filthly froth stinking sauor into our minds that it is not onely detestable to the minde regenerate and renewed by the spirit of God but also it would make abashed the very naturall man to looke into so loathsome a stie of sinne and sinkehole of iniquitie Yea it maketh vs often to quaile and if it were possible it would corrupt the very part regenerate For mightie is the power and raging is the strength of sinne Neither for all this must we cease to sorrow for our sinnes nor despaire on the other side although our sorrow be but small For if we be sorrowful for the hardnes of our hearts if we can be grieued for that we are no more grieued for our sinnes if we can but sigh grone because we feele our iniquities it is so much a greater comfort vnto vs as it is a greater testimonie that our hearts are not altogether hardened so that if we feele sorrow indeed although we weepe not yet we may gather comfort considering that this sorrow is for sinne with a loue and hunger after righteousnes yea if our assaults be distrust pride arrogancie ambition enuie concupiscence as hote as the fire in the furnace all our daies and though Sathan laieth out oyle in great measure and out of measure that it is the wonderfull mercy of the Lord that we stand and though our prayers be dull and full of wearâsomnesse if the striuing and straining of our selues to goodnesse be so hard that we know not whether we striue for feare of punishment or for loue of so good a Father yet if we feele this in our selues that we would faine loue the Lord and be better and being wearied and tyred with our sinnes long gladly to enioy the peace of righteousnes and desire to please God in a simple obedience of faith then let vs comfort our selues there is no time too late to repent in For he commeth quickly to Christ although in the houre of death that commeth willingly and in a desire of a better life howsoeuer sinne and Sathan at that time would especially perswade him For as the huÌming Bee hauing lost her stââg in another doth still notwithstanding make a fearefull and grieuous noyse by her often buzzing about vs but is nothing able to hurt vs so sinne death hauing lost their stings in Christ Iesus doe not cease at all euen in the height of the parching heate of our coÌsciences to make a murmuring and with furious stormes of temptations to terrifie vs and our consciences albeit they neuer sting vs. Wherefore if Sathan charge our consciences with sinne if we can feele the things a little before mentioned in our consciences let vs bid him not tell vs what we haue been but what we would be For such we are by imputation as we be in affection and he is now no sinner who for the loue he beareth to righteousnesse would be no sinner Such as we be in desire and purpose such we be in reckoning and account with God who giueth that true desire and holy purpose to none but to his children whom he iustifieth Neither vndoubtedly can the guiltines of sin breake the peace of our coÌscience seeing it is the worke of another who hath commended vs as righteous before God and saued vs. It must indeed be confessed that our owne workes will doe nothing in the matter of iustification which from Christ and in Christ is freely giuen vnto vs it must be graunted that in our selues we are weaker than that we can resist the least sinne so farre off is it that we can encounter with the law sin death hell and Sathan and yet in Christ we are more than conquerors ouer them all When the law accuseth thee because thou hast not obserued it send it to Christ and say there is a man that hath fulfilled the law to him I cleaue he hath fulfilled it for me and hath giuen the fulfilling of it vnto me I haue nothing to do with thee I haue another law which striketh thee downe euen the law of libertie which through Christ hath set me free For my conscience which henceforth serueth the law of grace is a glorious Prince to triumph ouer thee If sinne come and would haue thee by the throte send it to Christ and say as much as thou mayst doe against him so much right thou shalt haue against me For I am in him and he in me wherefore O sin I am righteous through my Christ which is become sin to free me which haue been a condemned sinner If death creepe vpon thee and attempt to deuoure thee say vnto it Christ hath ouercome thee and opened vnto me the gates of euerlasting life thou wouldest haue killed him with the sting of sin but the same being of no force thy purpose O death hath failed and he being my life is become thy death If Sathan summon thee to answere for thy debts send him also to Christ and say that the wife is not suable but the husband enter thine action against Christ mine husband and he will make thee sufficient answere who then shall condemne vs or what iudge shall daunt vs sith God
is our Iudge and acquiteth vs and Christ was condemned and iustifieth vs he is our iudge that willeth not the death of a sinner he is our man of law who to excuse vs suffered himselfe to be accused for vs. O gluttonous hell where is thy defence O cruell sin where is thy tyrannous power O rauening death where is thy bloodie sting O roring lion why doest thou fret and fume Christ my Law fighteth against thee O law is my libertie Christ fighteth against thee O sin and is my righteousnes Christ fighteth against thee O diuel is my Sauiour Christ fighteth against thee O death and is my life Thou didst desire to paue my way to the burning lake of the damned but contrarie to thy will thou art constrained to lift vp the ladder wherby I must ascend into the new Ierusalem Wherefore if we shall finde our selues forsaken of God so as we perceiue nothing but matter of despaire let vs still hold our owne in the certaintie of our faith stay our selues sith Christ is giuen vs of God that he might extinguish sin triumph ouer the law vaÌquish death ouercom the diuel destroy hel for our only comfort and consolation But peraduenture some will say my faith is weake and cold and my conscience is as a flaming lampe and burning fornace I feare the Lord will still pursue me with his wrathfull indignation Thou doest well to feare but feare and sinne not For feare which subdueth the securitie of the flesh is in all most requisite in that the weaker we are in our selues the stronger we are in God But that feare is dangerous which hindreth the certaintie of faith in that it incourageth our enemie more fiercely to set vpoÌ vs when we comming into the campe wil cast away our armour especially which should defend vs. Comfort thy selfe the Lord will not quench the smoking flaxe nor breake the bruised reede he looketh not on the quaÌtitie but on the quality of our faith For as a good mother doth not reiect her childe because through some infirmitie it is weake feeble and not able to goe alone but rather doth pitie and supporte it least peraduenture it should fall and recompenseth that with motherly affection which in her childe is wanting by occasion in like manner the Lord God our most gracious father doth not cast vs off because through our imperfections we are vnable or afraid to draw neerer to the throne of grace but rather pitieth vs and seeing vs a farre off desirous to come vnto him meeteth vs by the way and by grace and strength of his owne hand directeth our steppes vnto his kingdome And as he which freely purposeth to giue a wedge of gold will not withdrawe his gift because the hand of him that should receiue it is weake troubled with the gout palsey or leprosie so that by any meanes though in great weakenes he be able to hold it euen so the Lord purposing in free mercie to bestow on vs an immortall weight of glory will not depriue vs of it though many filthy blemishes haue polluted and weakened our faith so that in any small measure we be able to take hold of his promises neither are we to looke for the perfection of faith because we neuer beleeue as we ought but rather on that which the Gospell offereth and giueth and on Gods mercie and peace in Christ in whose lap if we can lay our heads with Saint Iohn then we are in felicitie securitie and perfect quietnes Contrariwise there be some who notwithstanding that a tormented conscience is a stinging Serpent that it were much better that all the creatures rose vp against vs euery one bringing their bane then once to come before the dreadfull face of God are so blockish that they are wholy resolued into hardnes If they be pricked with sicknes they crie alas if they be pinched with pouertie they can complaine but as for the torment of minde they cannot skill of it And euen to talke of a brused contrite and broken heart is a strange language For proofe whereof our coÌsciences are rocked asleepe so that not one amongst a thousand knoweth what it is to be pressed and harrowed with the rake of Gods iudgemeÌts But blessed are they that to their owne saluation feele this in their bodies whilest sinne may be both punished and purged For though God spare vs for a time yet we know what he keepeth for our ende Wherefore it is the best for vs to runne to the Lord in this life with a troubled minde least we tarrie till the Lord haue locked vs vp with the heauie fetters of desperation when he shall summon vs to the barre of his iudgement in the sight of his Angels and impanelling the great inquest of his Saints against vs shall denounce our fearefull and finall sentence of eternall condemnation for we see many that haue beene carelesse haue made good cheare all their life long yea and when men haue laboured to make them feele the iudgement of God they haue turned all to mockery but their iolity the Lord hath so abated when they draw towards death that in stead of resting sporting whereunto they had been giuen they haue felt the terror of death hell and damnation and lapping vp their ioyes in finall desperation haue forced out cursings against their filthie pleasures Wherefore if we in the tempest of our temptations will saile a right course neither shrinking nor slipping into the gulfe of desperation neither battering our barke against the rocke of presumption let vs in a contrite spirit crie vnto the Lord Haue mercie vpon me heale my soule for I haue sinned against thee forgiue all mine iniquities and heale all mine infirmities Thou healest those that are broken in heart and bindest vp their soares why art thou cast downe my soule and why art thou disquieted within me waite on God for I will yet giue him thankes he is my present helpe and my God Yet my soule keepe thou silence before God of him commeth my saluation he is my strength therefore I shall not much be moued His mightines is enough to giue me courage yea and shall be euen when I am forlorne I know that the diminishing of my body goods friends or any other thing is a calling of me to that which neuer shall diminish nor decay I beleeue that my Lord and my God allureth me daily thither that I might not doubt that when my body is laid in the graue and there consumed as it were to nothing yet notwithstanding my soule resting in the bosome of the Lord shall returne vnto me and shall rise to glory euen as it resting in this life in the mercies of Christ did rise to grace verily I see that with ioy that my flesh must goe to decay for looke what freshnes soeuer was in it it diminished day by day And I neede not goe farre to seeke for death for I feele not
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 âfter 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 sâppe 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 Gods iudgement 3. That we must wisely discerne betweene the true sorrow for sinne which causeth repentance not to be repented of and that worldly sorrow which causeth death For godly sorrow softneth the hart to the obedience of the word but that worldly sorrow causeth men to kicke and spurne against the word to the further hardning of their hearts 4. That many are galled and pricked with pouertie sicknes and other afflictions but few with their sinnes which is the cause of their afflictions But let men be well assured of this saith he that if a man be not troubled for sinne here he is in the way to hell if he be troubled in this life for sinne he is in the way to heauen 5. Lastly that in true repentance the pricking of the heart and sorrowing for sinne must be continued and daily renewed we must be humbled with continuall sorrow that we may bee refreshed with daily comfort in Christ. And thus farre the compendious and short view of all these Sermons This graue and reuerend Father who hath left vs these holy instructions hauing continued for many yeeres with good successe and a comfortable experience of Gods blessing on his holy ministery in preaching the Gospell of Christ his Sermons were many in number and how effectuall let the godly iudge by these fewe which Gods good prouidence hath reserued for posteritie Now right Worshipfull I offer them vnto your good patronage and protection because I am well assured you loue and what you may you further the preaching of the Gospell of our Lord and Sauiour Iesus Christ. Much am I bound to remember your Worship and that vertuous Lady your wife for your great loue to me and mine I can no way require your loue yet by some poore testimonie I desire to make mine affection knowne in the performance of any Christian duty what I may The Lord Iesus Christ that hath knit both your harts by one spirit in one holy faith vnto himselfe and in loue vnfained one to another graunt you the true peace which passeth vnderstanding to keepe your hearts and mindes in his faith loue and feare vnto the end And thus I humbly take my leaue recommending you and all yours to the protection of the Almightie Your Worships euer to command in Iesus Christ HENRY HOLLAND A SERMON PREACHED BY MAISTER RICHARD GREENHAM VPON THESE WORDS THE FIRST SERMON Quench not the spirit 1. Thess. 5. 19. ALl the doctrine of the Scriptures may be briefly referred to these two heads First how wee may be prepared to receiue the spirit of God Secondly how the spirit may be retained when as wee haue once receiued it And therefore Saint Paul hauing laboured to instruct the Thessalonians in the former part of this Epistle how they may receiue the spirit doth here teach them how to keepe and continue this spirit vnto the end And this the Apostle doth by giuing them a charge and commaundement that in no wise they doe Quench the spirit thereby doubtles teaching that as the shunning of euill is the first step vnto goodnes so the readie way to continue the spirit of God in our hearts is to labour that it be not quenched Now the Apostle vpon great waightie coÌsideration doth here deliuer this precept For first of all though al those be worthily and iustly condemned that neuer tasted of the spirit of God yet as our Sauiour Christ saith A more iust and fearefull condemnation is like to come vpon them that hauing once receiued it doe afterward lose the same againe Moreouer without this spirit of God no holy exercise can haue his full effect for the word worketh not where the spirit of God is wanting prayers haue no power to pearce into the presence of God the Sacraments seeme small and sillie things in our eyes and all other orders and exercises which God hath graunted ordained for man they are vnprofitable to man where the spirit is not present to coÌuey them into our hearts there to seale vp the fruit of them Last of all we are fit to receiue no good grace at Gods hand nay we doe not esteeme Gods graces when we haue not the spirit to teach vs to set a due price vpon them for speake of the Law or of the Gospel of sinne or of righteousnesse speake of Christ or of our redemption and iustification by him yea speake of that huge and heauie waight of glorie wherewith the elect of God shall be crowned all this moueth not we are little affected therewith vnlesse God giue vs of his good spirit to profit by the same The Apostle therefore with good reason gaue this precept and we for many great causes are to listen vnto it least by any meanes the spirit of God be quenched in vs so we depriue our selues of all these fruits Now whereas the Apostle saith Quench not the spirit it may appeare that he speaketh to those that had alreadie receiued the spirit For as the fire cannot be said to be quenched where it is not so they caÌnot be said to quench or lose the spirit which haue not as yet receiued it Then know that this precept doth properly belong to theÌ that haue receiued the spirit of God and they especilly are to make a speciall vse of it for the other it cannot profit them vnlesse that as the seede lying in the ground a long time doth afterward budde and become fruitfull so this continue in their mindes till they haue tasted in some good sort of the spirit of God and then breed in them some carefulnes that they doe not quench it Well then to them that haue felt and found the spirit of God in them to them saith S. Paul in this place Take heede that ye quench not the spirit Of this if we doe somewhat seriously consider these two questions will offer themselues and soone arise in our minde First how we may know whether we haue the spirit of God or no. Secondly if we haue it whether it may be lost againe or no which if they bee well and sufficiently answered they will doubtlesse giue great force vnto this precept For the first then if we will knowe whether we haue the spirit or no we must surely vnderstand that as he knoweth best that he hath life which feeleth it in himselfe so he best knoweth whether he haue the spirit of God that feeleth the spirit working in him And if wee will further know this by the peculiar working and effects of the spirit then let vs marke these First of all if there bee nothing in man but the nature of man if nothing but that may be attained by the art and industrie of a man then surely in that man is not the spirit of God for the spirit is from God it is from aboue it is aboue nature and therefore the Apostle doth set the spirit of God against the spirit of the world when he saith We haue
haue into the word of God Certaine it is that both the godly and wicked are inlightened but the inlightening of the godly is one and the insight of the wicked is another for that knowledge and insight which the godly haue receiued is certaine and distinct and therefore in particular things they be able to apply the threatning of Gods iudgements to the humbling of themselues and the promises of God to comfort themselues Againe their knowledge is sufficient to direct them both generally and in euery particular dutie And last of al it neuer faileth them but directeth them vnto the end but the knowledge of the wicked is not so for it is confused generall vncertaine And therfore though they haue a generall knowledge of the threatnings and of the promises of God yet can they not make particular vse of the same Their knowledge is insufficieÌt not able to direct them in their particular actions and therefore it doth leaue them in the end Therefore as the knowledge of the godly for the cleerenes the certaintie and the sufficiencie of it is compared to the Sunne so the knowledge of the wicked is compared to the lightning which doth not giue any certaine light it doth not continue any time and when it is gone men are worse than they were before So doth it fall out with the wicked for beside that their knowledge doth soone vanish there is also in them afterwards greater and more dangerous darknes than there was before herein then we doe see one plaine and manifest note of difference Secondly we come to our affections Certaine it is that the wicked doe desire the helpe and the fauour of God but looke to the cause and that will shew a difference betweene them and the godly The wicked doe onely seeke helpe because of some extremitie which they suffer they onely desire to be in the fauour of God because they would be freed from griefe and therefore it is common with them to say Oh that I were out of this paine Oh that this my sorrow were taken from me By which speeches they shew that so they might be at rest or liue at their ease they would little weigh of the helpe or fauour of God But the godly finde such sweetnes in the fauour of God that for the desire thereof they can be content to forgoe all the pleasures of this life yea they can be content to suffer much and endure the crosse patiently so that at the last they may assuredly enioy Gods fauour Not the godly onely but the wicked also are grieued when they haue sinned but the wicked doe therefore sorrow because their sinne hath or will bring some punishment vpon them and the godly sorrow because they haue offended God and giuen him occasion to draw his fauour from them therefore his correction doe they beare patiently but the remembrance of their sinne that toucheth them still at the verie quicke Then in their ioy and in their sorrow may appeare a second difference The third difference is in loue for though both of them doe loue God yet it is after a diuers manner the one of sinceritie the other for wages A poore childe that is taken vp fed and cloathed will loue him that doth thus feede and clothe him but if he receiued no more of that man than of another hee would like him and loue him no better than another euen so it is with the wicked if their bellies he filled their barnes stuffed and they haue their hearts desire they loue God indeede but yet onely for their bellie and their barnes Thus did Saul loue God but it was for his kingdome thus did Achitophel loue God but it was because he was aduanced to bee a Counsellour and thus did Iudas loue God but it was because he was chosen to be an Apostle and carried the bagge But what became of their loue the histories doe testifie Saul was a little afflicted and forsooke God Achitophel somewhat crossed in his deuises hanged himselfe and Iudas for gaine of money betrayed Christ. Some experience of this wee may see among vs Courtiers will be professors and Schollers of ripe wits will be religious if that Courtiers may become Counsellors and if Schollers may be preferred to the chiefest places but if promotion come then their profession is forsaken and their religion laide aside And yet that is not all for either they waxe prophane in their life or hereticall in their opinions Doe the children of God loue on this manner No the holy Ghost which they haue receiued in effectuall manner doth shedde the seede of loue in their hearts and doth worke in them a speciall liking of his goodnesse of his righteousnesse and of his holinesse and therefore of sincere affection they loue him As the naturall childe loueth his father naturally and though his father beare him yet beareth he it and still loueth him so doe the children of God deale They haue powred into them as Saint Peter saith a godly nature so that they doe freely loue God their father though he afflict them or crosse them in their desires yet they loue him and in loue performe their obedience vnto him continually therefore Iob saith Though he kill me yet will I trust in him They therefore are said to haue receiued a free spirit and to serue God in the libertie of the spirit And who seeth not this to be a plaine and manifest difference betweene them therefore we may well take it as a third marke or rule whereby to proue and trie our selues The fourth and last rule is in considering the worke and effect which Gods mercie receiued doth worke in vs for herein doe the wicked shewe their wickednesse two wayes First on the right hand the mercies of God do worke in them a wonderfull contentation but not such as causeth them to returne the glory vnto God nay rather it is such as causeth them to take all glorie to themselues for the graces of God doe puffe them vp and make them proud and conceited in themselues Here of there ariseth a great securitie which bringeth first neglect and afterwarde contempt of all good meanes whereby they should grow vp in goodnesse On the left hand others offeÌd being neuer pleased nor contented with that they haue nay indeede forgetting and lightly esteeming that they haue and still desiring new These men besides that they be vnthankful they doe also murmure and grudge against God are neuer pleased with him Betweene these two doe the children of God hold a middle and euen course and therefore wee shall see these things in them First a sight an acknowledging of the wants which doe moue them as S. Peter saith Like new borne babes to desire the sweete and sincere milke of the word that thereby the graces they haue may be increased and their other wants may be supplied and so farre are they from being
Wee are wont to defie the Iewes for accusing Christ wee spit at Iudas for betraying Christ and wee condemne Pilate for condemning Christ but wee are much more to bee at defiance with our sinnes which accused him before the iudgement seate of God wee are to accuse our selues who haue and daily doe betray him wee must condemne ourselues whose sinnes haue condemned him But if neither the iudgements of God hell nor the crosse of Christ can moue vs then let vs examine our selues how wee can reioyce in Christ. It followeth to speake of the counsell of Peter Repent as if he should say I know your hearts are pricked howbeit I wil shew you how it is the policie of the diuell to make these good motions quickly to waxe drie in you hee will stay you from perseuering you must therefore endeuour to continue in this godly sorrow The Apostle saw that this sorrow which as Paul witnesseth is not to be repented of as well begun in them but in continuing his Sermon still to that effect hee sheweth that our sorrow must be also continuall Many sorrow as hath been shewed but in a worldly sorrowing which bringeth eternall death not in a godly griefe which bringeth repentance neuer to be repented of Wherefore we are to note that repentance beginneth in vs continueth and endeth with sorrow Now if it might bee it were expedient to shewe what repentance is In one word repentance is not a bare leauing of sinne but an vtter condemning and misliking of that sinne which wee haue left For though we haue left it yet it may make vs to sorrow for it many yeeres after yea euen at the point of death Dauid had left his sinne but it caused him to sorrow many yeeres after Iosephs brethren had forsaken and almost forgotten their sinne yet it troubled them and grieued them thirteene yeeres after Our pricking of heart therfore must be continued and daily renued This repentance is figured in Baptisme both in that wee must dye to sinne and burie it and also that we must rise againe to newnes of life for a man cannot dye to sinne but by the vertue of Christ his death neither can he rise to righteousnesse without power of his resurrection Now wee must know that as our sinnes are forgiuen so we must also receiue Gods spirit If God promiseth mercie to our children much more to vs if wee beleeue and receiue his promises if to them which are a farre off much more to them that are neere And yet though wee haue been baptized an hundred yeeres and haue not receiued the holie Ghost wee may dye in our sinnes Some vnderstand by the gift of the holy Ghost the graces of God bestowed on the Apostles but in my iudgement their opinion is not sound because that was a particular thing giuen onely to them of that time this promise is generall and respects all posterities We are then to note that repentance is a continuall course of sorrow and if wee haue this in trueth then may wee boldly seeke for comfort out of Gods word and from his ministers and looke What comfort they giue vs on earth the same shall be seaâed also in heauen Wherefore as it is requisite continually to till the group ãâ¦ã f we will haue fruit and daily to eate if we will liue so in spirituall things we must be humbled with continuall sorrow that we may be refreshed with daily comfort in Christ in whose name let vs pray Our Father c. FINIS THESE THREE SERMONS FOLLOVVING viz. the 8. 9. and 10. concerning the heauenly purchase were preached vpon the 13. Chapter of the Gospell of Saint Matthew vers 44. THE EIGHTH SERMON Matth. 13. vers 44. Againe the kingdome of heauen is like vnto a treasure hid in the field which when a man hath found hee hideth it and for ioy thereof departeth and selleth all that hee hath and buyeth that field THe whole scope and drift of the holy Ghost in this place is to shewe that the word of God is to the children of God more deare than heauen and earth and that the Word is the onely treasure that God hath left vnto them the which indeede is a hidden treasure vnknowne vnto many but knowne vnto the children of God and the onely treasure which they desire for they which doe knowe it and perceiue the true vse of it doe make such a reuerent account thereof as that they are readie to leaue all things and to seeke for it and when they haue found it they are readie likewise to loose all and to depart from all things that may hinder it which they haue and to doe all things which serue as good meanes to keepe it to the end that they may come to the full assurance and possession thereof Although I might make a diuision of this Text into two parts as first the inestimable value of the word of God and secondly the precious account that is to be made thereof yet because euery word hath his weight and the text yeeldeth a sufficient method as it lieth I will omit the diuision and come to the words as they lie Againe the kingdome of heauen c. The kingdome of heauen is taken in two diuers senses first as all men doe know it is taken for that glorious estate which the Saints and the children of God shall enioy when they shal arise with Christ Iesus and raigne after this life with God and his Angels sinne hell and death being subdued which because it is apparant vnto all men we will not stand to approue The kingdome of heauen is also taken for the entrance which Gods children haue into Gods kingdome in this world which is of two sorts partly of the meanes whereby God offereth his kingdome vnto them partly of the graces of his spirit which he offereth by the meanes For proofe that it consisteth of the graces offered by the meanes we reade that Iacob Genesis the 28. when hee saw the vision of God and the Angels ascending and descending and had the comfortable promise of saluation and of Gods continuall presence and assistance made vnto him then he awaking said Verily this is none other thing but the house of God and this is the gate of heauen And that it is of the meanes it appeareth by the 16. chapter of Matthew where our Sauiour Christ saith vnto Peter And vnto thee will I giue the keyes of the kingdome of heauen-and whatsoeuer thou shalt binde on earth shall be bound in heauen and whatsoeuer thou shalt loose on earth shall be loosed in heauen And this meanes of entrance into the kingdome of heauen as it was committed vnto Peter so was it also vnto the rest of the Apostles as it ap peareth by Iohn the 21. whose sinnes saith Christ yee remit are remitted and whose sinnes yet retaine are retained And as vnto them so vnto all the true Ministers
by his terming of them excellent ones such as are fit as well to doe good as to receiue good from others Wherfore the Apostle saith Rom. 1. 12. that he desired to receiue mutual comfort by theÌ Secondly this appeareth by the opposition of the verse following which is of the worship of God and therefore it cannot be restrained to outward things Againe in that verse he maketh mention of false worshippers as here he nameth excellent ones meaning that he would vse the benefit of them to waine himselfe from false worshippers as men will frequent the companie of the learned that desire learning and they that will haue their lips schooled by the law of grace will oft resort to the graue speeches of the wise And surely it is a speciall helpe to further our selues in the pure worship of God if we diuorce our selues from the crue of false worshippers and wholy espouse our selues to the fellowship of them that worship in spirit and in truth This reason also may appeare to be generall because it followeth in the order of our confession of our faith that we beleeue the holy and vniuersal congregation the communion of Saints and this communion is in receiuing as well as in giuing and therefore being vnderstood of such a mutuall participation of gifts from one to another it must followe as a particular part thereof that wee be readie to doe good And where he saith All my delight is in them that is in the Saints we must not thinke that he meant to take away ciuill dutie from them that were in authoritie for that must be giuen to them in outward things yet in our hearts and in our affections the graces of God his children must be most esteemed In respect whereof when Iames saith Iam. 1. 2. that the Iewes had their faith in respect of persons when they were wont to say to the rich Sit thou here in a good place and to the poore Stand there his meaning was to rebuke them for that they so highly despised the one and so vily esteemed the other Wherefore wee must learne alwaies to giue vnto Caesar that which belongeth to Caesar but God his children must alwaies bee neerest our heart And this was it that our Sauiour Christ saith that they which heard the word and did the same were his mother his brother and his sister not that he lightly regarded his mother for he was a patterne of obedience to all children yet he loued her more as she was the daughter of God than as shee was his mother Likewise we reade that hee answered the woman that cried vnto him Blessed is the wombe that bare thee and the paps that gaue thee sucke His mother no doubt had as singular blessings as euer were giuen to woman in outward things in that she brought forth the Sauiour of all mankinde howbeit herein she was chiefly blessed in that she beleeued in him to bee her Redeemer That are in the earth See hee maketh mention of the Saints here on earth and speaketh no of the Saints which are in heauen from whom as we are seuered in body so are we also in the soule and wee haue no dealing with them either in soule or bodie Wherefore it is âââd of the Prophet Abraham knoweth not vs. True it is that the Lord maketh his Angels ministers vnto vs and therfore sending them to doe any thing he maketh it known vnto them Howbeit wee reade no such thing of the Saints that are dead who as they know nothing of vs or our estate which onely is knowne to the Lord and are not vsed as ministers of the Lord so they caÌnot heare or helpe vs as some foolishly haue imagined The Saints which are dead may be in some respect remembred but in no case worshipped remeÌbred I say not for their power to be prayed vnto but for their vertues to bee imitated Wherefore in Heb. 11 the holy Ghost setteth downe a register catalogue of the Saints that seeing wee are compassed with so great a clowde of witnesses wee must cast away euery thing that presseth downe and sinne that hangeth so fast on that we may run with patience the race that is set before vs. Here wee see these are set before that wee might so farre followe them as they followe Christ and in this respect they are called witnesses but to honour them as God or to appoint holy daies vnto them or for them it is not lawfull But behold when it was painful to the belly gods of Rome to remember the good life of the Saints to follow them than which nothing is more grieuous to them the diuell to drawe them from this inuented a more easie way for flesh and blood and taught them an easier lesson by appointing in the stead of this holy and painfull imitation a carnall and voluptuous rabble of holidaies vnto the Saints and that as they said for the better remembrance of them and thus that transformed Angell of light knoweth how to transforme pure religion In like manner wheÌ it was an hard thing to preach Christ crucified because it would call them to a sight feeling and forsaking of their sinnes and so they were made more vnquiet the diuell found out an easier way and for sooth would haue Christ painted vpon the crosse in their Church windowes which was a thing more easie to behold being pleasant to the eye than it was to heare that sinne should bee crucified in them if euer they would hope for the fruite of Christ his death Againe when they could not away with bearing the crosse of losse of name of friends goods and life for Christs sake they thought it was good to professe it by wearing some crosse about them or by erecting in euery place a crosse of wood stone or such like thing But let vs learne to be prouoked by the graces of God in his Saints to follow them in goodnesse and labour to haue Christ crucified in our hearts by the ministerie of the word euer preparing our selues in truth to beare the crosse of Christ by preferring the pure profession of his Gospell before any thing in the whole world deare vnto vs. Besides we are here to learne that if our delight be in God his Saints on the earth wee must be farre from vsing them maliciously or speaking of them cruelly This delight then must bee to receiue some profit and benefit by these graces which they haue also to vse to the comfort of the childreÌ of God whatsoeuer good we haue receiued For as well the seruant which puts not out his talent with gaine was punished as those that contemned the talent Neither in truth haue we any right vse of the gifts which wee haue receiued of God vnlesse we put them out by imparting them to our brethren in loue and so the gaine may returne by holy reuenewes to the Lord himselfe neither haue we truly learned any thing vnlesse wee haue in some measure communicated it with others
tune sometime in Herods tune sometime in the Pharisies tune and sometime in the Disciples tune in all which the diuell bereaued them of the pure vse and due consideration of Christ crucified And yet some of these would hate a Iew some would spit at a Iew some would weepe to heare the name of Christ and would pitie his death I am the longer in these things to make the iudgements of God in them profitable instructions to vs by prouoking men to thankfulnes for their deliuerance if in truth they be deliuered that is if they be not now as prophane as euer they were superstitious not forsaking but changing the sinne As for the erroneous heretiques not to speake of all let vs adde somewhat of the most pestilent family of loue who shoote as much too short at this pricke as the other shoote too farre For in speaking of the birth death and resurrection of Christ these men as fooles flying one extremitie runne post-hast into the contrary extremitie and therefore these wretches imagining to themselues a spirituall Christ are as much to be maliced as the Papists are to be pittied For after Poperie yet some cause was giuen of reioycing in that the truth of the historie was left vnto vs but these fellowes vnder a colour of not being ceremoniall but altogether desiring to be spirituall take away all from vs and yet most deceitfully will seeme to graunt all If ye demaund any thing of Christ his birth they will graunt it if ye aske whether he was borne of the seed of Dauid and of the Virgin Mary they will confesse it but as vnderstanding it after this allegorie for that Mary as they say signifieth doctrine Dauid the beloued seruice so that this is their iudgement of Christ his birth that he was borne of the doctrine of the seruice of loue In like manner they will graunt the resurrection of Christ his death and his buriall but in this sense that Christ suffereth in our suffocated nature and is crucified when sinne dieth in vs and when they suffer for the doctrine of loue and that after they haue suffered and begin to be illuminated then Christ riseth againe in them and lastly when the light of nature getteth some clearer light of iudgement then Christ is readie to come to iudgement Thus a number hauing refused the Antichristian Pope are fallen into the hands of Antichristian Atheists and hauing eschued the dregs of poperie they haue wallowed most filthily in the mire of here sie And thus much of the professed enemies Now of the not hearted friends whereof the one sort is not well aduised the other are not very faithfull friends The vnaduised friends vnder a pretence of knowing nothing but Christ condemne all humane learning arts and sciences all manuall professions and these men though as yet they are not plunged in heresie yet without the speciall grace of God preuenting them are in the high way as readie to be trained vp to heresie and thus being ouer wise and ouer iust they cannot in truth reioyce in the crosse of Christ. The vnfaithfull friends being both protestants and professors though they be no plaine atheists but giue some countenance to the Gospell do neither chiefely reioyce in Christ nor truly sorrow for their sinnes which notwithstanding are so great as neither the vertue of Christ his death nor the power of his resurrection appeareth in their liues or in their deaths and these men be either by degrees tending to prophane atheisme or they are brought vp to be superstitious Papists and grosse heretiques Contrary to all these professed enemies and not heartie friends are they who so truly meditate on Christ his birth death and resurrection as they chiefely mourning for their sinnes thinke this the greatest knowledge to know Christ crucified and count this their highest ioy to reioyce in the crosse of Christ by which knowledge not of any spirituall and imagined Christ by which ioy not in ceremonie or superstition they labour to crucifie the world not to forsake or vtterly to neglect the necessarie things of this life they endeuour to restraine not to destroy their flesh finally to become new creatures and yet not here to liue likâ Angels Thus we see how requisite this treatise will be both that we may be deliuered from the Papists superstitioÌs from the monstrous conceits of Heretikes from the sinister meditation of vnaduised persons and the carnall consideration of worldly professors as also by it to come to some sound fruite of Christ his death and from the fruite feeling to engender faith that from true faith may spring true loue and from our loue may grow true practise Now to come to the words of our Apostle Be it farre from me He here sheweth how his choise came of a setled purpose and that in respect of this whereof he had made a sound and speciall choise aboue the rest he abhorred and vily esteemed all other things And this vehement phrase of speech is vsed of the Apostle in things which rather are to be detested than to be disputed against as Rom. 3. 4. when Paul abhorreth the blasphemie against the grace of God in that the vnbeliefe of a few should disanull the beliefe of many he crieth out God forbid And when he would shew his heartie hatred to the accusers of the righteousnes of God Rom. 3. he saith God forbid As also in the end of the same chapter the Apostle more vehemently meeting with the obiection of theÌ who say in that iustification came of faith would liue as they listed and would make the law of God of no purpose saith Be it farre from me Likewise Rom. 2. abhorring them that would willingly diuorce holinesse of life from iustification and remaine in sinne that Christ his grace may abound he breaketh out God forbid Thus then the holy Ghost vseth this phrase when either he sheweth some thing thoroughly to be hated or speaketh of some thing principally to be chosen and preferred And the Apostles meaning in chusing aboue all to reioyce in Christ crucified and in mourning for nothing more than for that which hindreth the crosse of Christ is nothing else but to declare that whosoeuer doth reioyce in any thing more than in Christ crucified he freeth himselfe from all the things that are in Christ and as yet he cannot assure himselfe to belong to Christ as also he sheweth what a necessarie reioycing this is in that there is no comfort in saluation no marke of Gods childe in him who either reioyceth not in this or at the least longeth for it That I should reioyce Marke he saith not Be it farre from me that I should vse thinke speake or doe any thing but the crosse of Christ but he wisheth that his affection should not principally be tied to any thing but to Christ. Neither must we from hence vnfitly gather that we should not eate drinke apparell ourselues marrie or walke in some honest trade of life but this
but in the qualitie of them that all bee done and spoken soundly and sincerely this is required Psalme 15. that he that will be a member of the Church militant on earth and of the Church triumphant in heauen must walke vprightly and speake the truth from his heart And againe in another Psalme a question is made to the same effect Who shall dwell in the mountaine of the Lord and who shall stand in his holy place and the answere is Hee that hath innocent hands and a pure heart which hath not lift vp his minde to vanitie nor sworne deceitfully In which wordes we haue a description of a sound hearted man 1 By his actions that he dealeth vprightly and so hath innocent handes 2 By his affection that he lifteth not vp his minde to vanitie that is setteth not his heart on any earthly thing in which sense that phrase is vsed in the originall Ier. 22. 27. 3 By his speeches that he hath not sworne nor any way spoken deceitfully The reasons to confirme this point are drawne from the great inconueniences that will follow on the contrary for if there be in any a fraudulent and deceitfull heart 1 First there is a deadly quarrell and mortall enmitie betweene God and him for who are they that are reconciled to the Lord whose sinnes are couered by the righteousnesse of his sonne so that they shall not be imputed vnto them euen they In whose spirit there is no guile And what will follow then for those whose hearts are full of fraude and deceite but that they must needs be destitute of all hope of the pardon of their sinnes and so consequently lye open to the strokes of Gods vengeance due vnto the same 2 And as their persons are hatefull to the Lord so are their seruices abhorred of him for indeed they are not the seruices of God but of Sathan and of their owne flesh and therefore be they neuer so glorious in outward shew and let them pretend neuer so much zeale in the performance of them yet the Lord hath them in vtter detestation As we may plainly see in the hypocriticall Pharisies they would be euery where praying with great deuotion and very often fasting with great austeritie and blowing a trumpet to giue notice vnto men of their almesdeeds and liberalitie and striuing with all their might by externall obseruations to winne themselues the praise of holy zealous men yet for all this our Sauiour sharpely rebuketh them saying Yee are they which iustifie your selues before men but God knoweth your hearts for that which is highly esteemed before men is an abomination in the sight of God It is as loathsome vnto him as carions or toads or any such creatures as mans nature doth most abhorre can be vnto vs. Thirdly this is another miserie of hypocrites that they liue in continuall feare and danger there are holes in their maskes at least there will be and their double dealing shal be seene into it shall sometime or other come to light how they haue abused Gods presence and dissembled with their brethren by making faire shewes and pretences of that which they neuer meant their sinnes shall not alwaies lie hid but either they will giue ouer all in time of persecution as the stony ground did or in hope of promotion as Iudas and Achitophel did and so discouer their false-heartednes or else it shall be drawne forth by their speeches in their merriments or in their distempers or else Gods spirit in godly men shall descrie it by working in their hearts a vehement suspition of them and causing them with a iudicious eye more narrowly to pry into their workes and waies By one such meanes or other God will lay them open to the view of the world so that being in such perill they cannot but haue a fearefull heart and a restlesse conscience And to this purpose notable is that saying of Salomon He that walketh vprightly walketh boldly or surely but he that peruerteth his waies shall be knowne Whence it is apparant that the vpright man needeth not to feare any thing he needeth not to be afraide of ill men for though they may disgrace him they cannot shame him he needeth not to be afraide of good men for the oftner he speaketh vnto them and conuerseth with them the more he is approued by them neither needeth he to be afraide of God for he that searcheth the heart and the reines knoweth and alloweth of the integritie of their soules They haue no cause of feare for the present because all things goe well with them neither is there any for afterwards because all things shall goe well with them for they shall neuer fall away from God None can plucke them out of his hand Sathan cannot because hee that is in vs is stronger then he that is in the world sinne cannot because grace will preuaile against it the world cannot because this is our victorie whereby we ouercome the world euen our faith And the Apostle concludeth generally for all other matters that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. What followeth now on the contrarie part for hypocrites but hee that peruerteth his way that is alloweth himselfe in any ill course though neuer so secretly shall be knowne that is his vile and wretched dissembling shall bee detected if not in this world yet when the thoughts of all hearts shall bee made manifest they shall be found out first or last and therefore they cannot but walke fearefully in their ill courses wherein they walke and giue libertie vnto themselues This should make vs exceeding carefull and warie when wee offer our selues to Gods seruices to search and dig deepe into our hearts that we may cast out all the loose earth that is there and so our building may be on a rocke and not on the sand Wee must purge away that leaueÌ of hypocrisie that hath wholy infected our nature that so we be not found to halt in our worshipping of God least he take vs with the manner as hee did him that came without a wedding garment whom he singled out from all the guests that were present and that not only to ignominie reproch but to euerlasting punishment and torment in hel fire It is very dangerous then we see to deale hypocritically with God it is not safe with men to pretend and say one thing before their faces and to speake and doe another behind their backes because they may peraduenture discerne it but it is more dangerous to dissemble with God for he doth certainly discerne it and will as certainly punish it Many when they are reproued or admonished will snuffe at it and say What need you be so hot in the
are readie to be secure therefore euen then we haue most need to pray With my whole heart He sheweth that he is not an hypocrite And then shall we know that we are not when our hearts are set before God and we powre them out before him as much as we haue vttered in words before men This maketh the children of God to sigh when they pray because they haue to doe with God and this maketh the hypocrites that they cannot see themselues because they know not that they haue to deale with God And when the children of God caÌnot come to shewe their hearts to God then if they sigh and groane for want of a heart this is a testimonie that wee pray in the Spirit Rom. 8. But when men pray as though they prayed not and heare as though they heard not nothing doth the Lord hate more than this Haue mercie This is the chiefe of his prayer and the first that God would giue him mercie not to crowne his worke wrought contrary to the Papists which pleade merites for though the Lord doe giue new grace yet not of merite for that we haue is defiled by vs but because he hath a loue to crowne his owne gifts He doth not pray for mercie of fashion but euen in the presence of God because the true feeling of his neede did driue him to make this prayer For as when wee in the feeling of our heart can long after mercie this may be a pledge that we shall finde mercie so they that haue no feeling of their infirmities cannot long for mercie and therefore haue no assurance that they shall haue mercy for it is the feeling of our miserie that maketh the mercie of God sweete vnto vs. He prayeth not for what he lusteth but for that the Lord promised for Saint Iames saith you pray and haue not c. and this is the cause that wee haue not the thing wee pray for because we pray not according to the word His word must be the rule of our prayers and then shall we receiue as Salomon prayed and obtained hee hath promised forgiuenes of sinnes the knowledge of his word c. these if wee haue let not our hearts bee set on the other He prayes for the promise and maketh not a stipulation by the law for it is the promise that giueth grace then shall wee here haue comfort if wee can beleeue because wee haue the couenant of grace and not of merite For if wee had but the lawe the best man must faile and misse but now it is the promise of which the worst shall not faile if they doe beleeue Obiect He had some speciall promises Answ. He had but the generall promises whereon he grounded these particular The promises therfore are generally made that euery one might know that they belong vnto him and that he might apply them to himselfe as here the Prophet doth Vers. 59. I haue considered my wayes and turned my feete vnto thy testimonies HE sheweth how he came to make God his portion because he had considered the vanities inconueniences of his wayes the mischiefe that they would bring him to Thus then shall we come to turne our steps to God by examining our sinfull wayes and the reward of sinne And because men doe not thus examine themselues therefore doe they make so small account of the word of God for if they knew that the gaine of sin bringeth losse and pleasure bringeth paine then would they not continue in their sinnes The like doth Dauid set down Psal. 4. where he calleth theÌ to examine theÌselues before God and thus Paul 1. Cor. 5. prouoketh the eloquent Preachers to the iudgemeÌt of God This is a new argument to proue God to be his portion for seeing hee had made God his portion it behooued him to search if there were any thing in him that might displease God that then he might auoide it If we consider that sinne maketh vs ashamed before God as Adam was it will make vs leaue sinne Rom. 6. 22. If wee then will daily consider whether we may offer them vp in Christ to God or whether they make vs ashamed and whether they be to be allowed of men or not this will make vs more warie Testimonies There is no true examination without the word for thereby we knowe that sinne bringeth death but righteousnesse bringeth peace in this life and euerlasting ioy afterward this ioy made him examine his wayes Vers. 60. I made haste and delaied not to keepe thy commandements THis sheweth his care that he had to make God his portion by this speedie haste he made All the lets that are in a man all the corruption of the world and all the baites of Satan did not stay him but the spirit made him with ioy full haste to seeke after God Paul had lets and this man had not greater perfection yet both of them speaking of a regenerate man shew that if we will not nourish occasions the Spirit will not suffer vs to be ouercome therefore we may attempt the like haste in trust of his helpe and we shall finde that we shall be inabled in some measure hereunto Vers. 61. The bands of the wicked haue robbed me but I haue not forgotten thy Law THough the troupes of the wicked band themselues against him yet he forsaketh not the Lord this is a true triall of his loue to the word that he stood in this affliction For that loue which continueth to the word in affliction is true he that hath such a loue hath a true loue For if when we are ill dealt with we doe not so againe but still sticke and continue our loue to the word it is an argument that we loue the word because it is of God and not for glorie The children of God in affliction haue beene daunted as Iob c. and this man no doubt felt his flesh yet here he sheweth that he ouercame it and staied himselfe in faith of the promises and continued in obedience Vers. 62. At midnight will I rise to giue thankes vnto thee because of thy righteous iudgements A New argument because he giueth thankes to God for his iudgements euen at midnight Then we must be occupied in setting out the praises of God for it is the speciall note of Gods children for hypocrites for need may pray The children of God feele great want in this therefore when our hearts are prepared to giue God thankes it is a great gift of God Midnight sheweth that he was both sincere and also earnest Doe we this at noone day if not then we are farre from this for he vsed this at morning noone and euening so did Daniel Singing of Psalmes was vsuall after meate as our Sauiour did Iudgements That is that God tooke vengeance on the wicked and performed his promises to his children and this confirmed his faith for here he had an experimentall faith And this if we note the iudgements of God
promises belong and then we may know that we shal be holâââ because through his promises he is become a voluntary debtor to vs. As a man that is able to help vs yet we haue no assuraÌce that he wil help vnlesse he giue his word to vs. Then though God be merciful yet is not the misery or worldly men cured because the promises doe not belong to them vnlesse they beleeue Then it is no maruell though the Papists doubt of their saluation because they haue no faith nor will haue to applie the generall promises of grace to their owne hearts There is a difference betweene Gods children and the wicked in their trouble first the children of God are conuinced both in iudgement and in affection but the other are but only conuinced in iudgement as Pharaoh Ahab Saul For where the iudgement affection are both conuinced there followeth conuersion now because these were conuinced yet not conuerted therefore it was onely in iudgement and not in affection Secondly the children of God doe so confesse his Iustice as that they also confesse âim mercifull which setleth them in sound iudgement and inflameth their affections but the other doe only confesse his iudgement and therfore we see theeues and whores recâât and yet returne to their filth again because iustice can breake yet mercy only chaÌgeth from euil to good Thridly the children of God by one fault are brought to amendment of their whole liues through sorrow which worketh repentance but the wicked by Gods iudgements are brought to a confused thinking of sinne and amendment or else rest so much in one that they looke not to any other as Pharaoh confessed that God is righteous but he let not the people of Israel goe Achab confessed yet he restored not the vineyard againe and Pharaoh by this one sin was not brought to the sight of his Idolatric nor to any care to leaue it If we will then haue vse of this threefold difference let vs euer pray that our affections may euer yeelde to that which our iudgements doe subscribe to and that not onely for feare of punishment but because with the Lord there is mercie and when we are conuinced of any one sinne let vs so labour to amend that as we also looke the whole course of our life to amend whatsoeuer is amisse therein Vers. 77. Let thy tender mercies come vnto me that I may liue for thy Law is my delight IN that he doubleth this request in two verses hee sheweth that he had no light feeling of sinne yea that he was as a dead man because hee felt not the life of God in him This must wee marke that when wee are brought to so lowe estate that all comfort seemeth to bee past yet let vs remember that Gods children haue beene so and therefore let vs double our prayers knowing that with the Lord is mercie with him is life in death and helpe in the greatest extremitie This if we can doe then shall we be armed against the greatest temptation that Satan hath and that is this to perswade vs that our case is such as neuer any of Gods children were in our temptations such as no man had our sins such as none haue committed with which if he can preuaile then doth he make vs past hope of recouerie then doth he make vs past vsing any meanes to be recouered for when wee are perswaded that the disease is incurable then wee leaue all meanes that might helpe vs Marke the tender consciences of Gods children If this man of God which had beene no common sinnââ was so humbled for sinne that his moysture was turned into drought Psal. 32. before he could be brought to confesse his sinne it first sheweth how greatly sorrowfull we should be and againe the great hypocrisie that is in our hearts whereby the diuel worketh in vs to thinke that our sinnes are but small therefore to be careles of them that at the last he may make them so great as that we shal thinke they be not able to be forgiuen This is his practise and his purpose therefore let vs take heede of it That I may liue He did eate and drinke and he had the vse of his senses yet this he counted no life because he felt not himselfe reconciled to God but was in sorrow and heauinesse yet hee was skilfull in musicke which might haue put sorrowe away hee had also friends and many valiaÌt men in whose company he might haue delighted yet in all these he tooke no pleasure but still this was in his minde how he might be reconciled to God What shall wee say then of them which so that they may haue these outward things they neuer care for Gods fauour or if they bee in trouble they onely sâeeke to put away their trouble by company play c. and neuer seeke with their heart to bee reconciled to God Both these are farre from the affection of this man and let vs knowe that though we had kingdomes at our pleasure though wee had at commaundement all pleasure and pastime yet if wee were not reconciled to God and if they were not sanctified to vs in Christ they would nothing auaile vs and the end of them would be but heauinesse Then let vs not flatter our selues for the life of sinne is the death of the soule and without Christ there is no life but if through Christ we be reconciled to God then can no miserie make vs miserable and though we want all outward things yet wee haue all in God through Christ. For thy Law is my delight He felt not this presently but he meant that when God should restore him to life that he might not deceiue himselfe he should feele Gods mercie in his word so that without Gods mercy in his word hee felt no comfort Many will confesse them to be miserable if they haue not Gods mercy but few will with Dauid acknowledge that without mercy in the word they are miserable The word is the meanes to bring vs to Gods mercy therefore by the word we must esteeme Gods mercies Let vs examine if the reading hearing and meditating of Gods word bee as sweete vnto vs as our very life or whether we haue speciall feeling of Gods fauour in his word so that the feeling of Gods goodnesse doth euen make vs with this man of God to delight in it The great delight in Gods word ouershadoweth all worldly pleasures and will make men vse them as though they vsed them not but if we cannot come to this delight then is it no maruell if that we put our whole pleasure in these outward things The way to come to this delight is to keepe a continuall warre against our affections for if we please our selues in them then shall not the word be pleasant till those affections be controlled but if we can tame our affections of anger lust c. then shall we feele sweetnesse in the
obserue with what delight of heart cheerefulnesse of countenance volubilitie of speech nimblenesse of wit strength of memorie and dexteritie of the whole man they goe about euery good thing and what is the cause of all this God putteth into them his good spirit and maketh all things as it were possible vnto them Hee that knoweth not this bee hee Minister or Auditor knoweth little of the Christian combate Is this so 1 humble thy selfe vnder the mightie hand of God that he may exalt thee in due time 1. Pet. 5. 7. 2 despaire not though sorrowe come in the euening ioy may come in the morning they that sowe in teares shall reape in ioy 3 censure not when men are not alike cheerefull in diuine duties especially Ministers who oftentimes partly for their owne sinne and partly for the sinnes of their auditors who either pray not for them or loue them not or grace them not or are not worthie of the best things are put to silence Augustine reporteth of himselfe that at his meditations of many sermons hee was often most cheerefull in the Pulpit on the suddaine heauie And I heard once a godly man in the like case speake thus to his auditors I was neuer so humbled as this day the Lord hath humbled mee in my ministery because you haue not assisted mee with your prayers A willing patient louing and charitable auditorie setteth an edge vpon the zeale of the Preacher 4 art thou dull waite for this quickening for in comming it will come and will not tarie That Martyr founde it who after the combate of many a dayes conflict cryed out euen at the stake Austine it is come it is come Mistris Honnie-wood that worthie woman found it after many yeares conflict betwixt frayletie and faith and here the Prophet Dauid found the same 5 vse all holy meanes to stirre vp the graces of God in thee as men doe to rayse vp one out of a dead sleepe the neglect whereof is the graue of many graces 6. feare this relapse into deadnesse of spirit after some extraordinary ioye and when you haue most meanes It is strange to see what readinesse there is in many people that want Gods word to goe many a mile for it to studie and talke of it and what small account it is made of amongst them that haue it in abundance 7 take heed of the soules languishing no consumption is like to this For by them c. Quickened hee was as hee saith by GOD but yet also by the word soundly preached sauingly vnderstood and particularly applied to the conscience This then doth the power of CHRISTS death make a man indeede to dye vnto sinne then doth the power of his resurrection make him to walke on in newenes of life No Aqua-vitae or caelestis like vnto this by which wee haue inward peace of conscience and an outward obedience to GODS commaundements Dauid reioyced in this blessing so ought wee wee desire to bee euer quicke and cheerefull to all good duties it is onely GOD by his spirit in the word that can giue it ¶ Vers. 94. I am thine saue me for I haue sought thy precepts IN the former verse the Prophet felt the spirit of God stirring vp his heart to beleeue Gods promises heere it becomes the spirit of supplication for he yet feeling terrors within and troubles without crieth to his Sauiour Saue me ô Lord. Yea Dauid but thou art a grieuous sinner thinkest thou that God will heare sinners didst not thou affirme Psal. 66 18. if I regard iniquitie in mine heart God will not heare me why then prayest thou vnto me why Lord I am thy seruant and the Sonne of thine handmaide I am thine saue me yea but many very hypocrites will say that they belong vnto me how prouest thou that thou art mine He that seeketh to know and doe thy will he is thine but I haue sought to know and to doe thy will therefore I am thine and this is the summe of this verse Saue me Saluation then belongeth to the Lord. Psal. 3. 8. yea it belongeth to him alone he saueth both man and beast an horse is a vaine thing in the day of battell neither is any man deliuered by mans might He is that Aiacis clypeus vnder which we are safe those Eagles wings vpon which we are carried that strong tower to which we must resorte and a very present helpe in the time of trouble when neither the wisedome of thy minde nor the strength of the body nor the gold in thy chest nor the endeuours of thy friends nor the multitude of an armie nor the defensed citie can doe thee any good then the name of the Lord is a strong tower euery righteous Dauid may flie vnto it and is deliuered How often doth God complaine of Israel that they had trusted in man and in the power of man and did not make him their saluation It is mans nature to relie more vpon outward meanes as physicke in sicknes friends in disgrace an hoast in warre c. then vpon God But he that without this captaine will conquer shall haue Zenacharibs reward without this Pilote will enter vpon the sea shall haue Pharaohs reward without this Physitian will be cured shall haue Asahs reward and he that will pray vnto any other for helpe saue the God of Israel shall in the ende haue the reward of Bâall Prophets When all saile vs God will not saile vs. Cast thy burthen vpon the Lord and he will nourish thee Psal. 55. 23. cast your care vpon him for he careth for you 1. Pet. 5. 7. Saue me with the Prophet let vs at all times in all places for all persons vpon all occasions call vpon God For 1. it is his commandement 2. a part of his worship 3. an honour to him 4 a testimonie of our faith 5. it distinguisheth him from idols vs from idolaters 6 By it we obtaine all things 7. our many wants moue vs to this dutie 8. all nations call vpon their Gods shall not Ionah call vpon his God 9. By it we talke with God 10. the contrarie argueth an Atheist Psal. 53. 4. Say therefore in all troubles Saue me ô Lord for thy mercy sake 1. But remember that thou must call vpon God alone forsaluation The Gentiles that know not God haue many other Sauiours the idolaters that knowe not God aright haue many also But cursed is the image and the image maker an idol is nothing nothing worth it workes nothing The learned Papist knoweth this the ignorant must not 6. If they would not haue the poore people to adore their breaden God why doe they make it at sometimes to bleede or their wooden gods why doe they cause them sometimes to speake otherwhiles to sweate many times to smile and oftentimes to stretch forth the hand to receiue oblations offered vnto them Origen saith well Impossibile est vt qui Deum rectè nouit supp ex sit statuae It is impossible that he
their superstition and heresies But what is this such a thing to bleere our eyes hath not the like kinde of life beene pretended in the Pope in the Turke and in other kinde of heretikes But we must know that we are espoused vnto Iesus Christ and that two manner of waies first by pure meanes then by single and pure hearts rightly vsing those meanes by whose Gospell preached seeing we through him are washed and purified to be presented a bride blamelesse before God shall we thinke that presumptuous sinne shall preuaile against vs It may be we shall faile in some particular things but it shall not breake the whole course of our life we may sinne of humaine frailtie but we shall not sinne of diuellish hypocrisie temptations may giue vs a foyle but they shall not finally ouercome vs sinne may dwell in vs but it shall not raigne ouer vs. Now when a man will be ouerwise and ouer righteous not contenting himselfe with those waies which the Lord in his word hath set downe he cannot be sound because his religion being corrupt his life cannot be vncorrupt On the contrarie if we finde our sinnes to be couered in Christ that our ignorance is enlightened by his wisedome our guiltie liues iustified by his righteousnesse our vncleane affections sanctified by his holinesse and our miserable and vnstaied spirits staied vpon the hope of his redemption we may boldly say sinne shall not raigne and ouer master vs seeing God hath iustified vs who will come and lay any thing to our charge Wherefore seeing we are purified by faith and our faith is grounded on Gods word and seeing all their ciuill behauiour is hidden vnder hypocrisie couered with selfe-loue and stuffed with vaine-glorie we may boldly say they are but hypocrites deceiuing vs with the histrionicall visard of ciuill righteousnesse Furthermore if we shall compare the estate of the Church of God with the condition of the malignant Synagogue we shall see them as farre differing as the light and darknes as the shadow and the body as God and Beâiall As to poynt out one estate namely in affliction we shal finde in them neither faith nor constancie but hypocrisie and periurie no wisedome of the Spirit to desend themselues but dissembling to hide themselues no heauenly ioy in their suffering no patience of minde but miserable murmurings blockish vnsensiblenesse no long sufferings nor heroical spirits when they shal boyle in cauldrons as some good Christians haue done all which notwithstanding we shall finde in Christ his Church wherein they that suffer are persecuted for the testimonie of a true faith their faith is vnremoueable on the word of God their coÌstancie in perseuering wonderfull their wisedome in answering abounding with courage and humilitie their ioy through hope and as it were a present enioying of the life looked for vnspeakable their patience vnminishable which thing whilest the wicked Church goeth about to follow it is like an Ape imitating a man and may be compared to the Asse which would be like a Lion For daâe heretikes auouch their sects as the true Church professe Christ and his Gospel will they not lie and dissemble when Christians speak their conscience will they not raile when Gods children speake humbly and constantly doe they not die either like rauening dogges or else become like blockes and stockes so that Sathan seemeth euen to haue possessed them wholy Let vs see then if the malignant Synagogue doth not so farre differ from the true Church as an Ape from a man or an Asse from the Lion Againe if we looke on them in prosperitie they are nothing like vnto vs the Papists curse vs we in holinesse of the Spirit doe pray for them their Church the more it florisheth before man the more abominable it is in the sight of God our Church is all glorious within and is the beloued spouse of Christ finally they are diuels in mâns shape for euen prophane Christians and Protestants dare not but in great secrecie blaspheme the name of God prophane his Sabbaths defile their bodies with adulteries yet these men will not sticke to do these things openly when light and darknesse with them are so confounded when ignorance is simplicitie when euill and good are shuffled together what constancie can be looked for among men They be bleared with the vizârd of ciuill honestie which notwithstanding is to our shame in that they can doe so great things for vaine-glorie and to get credit to their sect when we cannot doe halfe so much for Gods glorie and to maintaine his word But if we will be politike to spare with Saul euill men the Lord in his wrath will make vs persecute good men for Saul not punishing Agag did afterward persecute Dauid wherefore our righteous soules must be grieued with the iniquities of our times and we must shew our zeale in religion by a hatred of lies howsoeuer they be cloaked with the histrionicall visard of ciuill honestie For as it is dangerous to aduenture our selues to be âainted with the grosse aire of the pestilence so must we care and make conscience to keepe our selues from all contagion of peâilous vntruthes The second reason as we said is the circumstance of the time both in that his owne person was contemned as port 14. 6. The wicked haue laid a snare for me but I swarued not from thy precepts As also in that the word of God was so slenderly regarded and almost brought vnto vtter contempt as in port 16. vers 6. It is time for thee Lord to worke for they haue destroyed thy law For the first how wonderfully doth it commend his loue to the word that when they made faire profers no gaine could get him when they began to threaten him no terrour could dismay him when they circumuented him with preferments no pleasure could preuaile with him no promise could winne him For the second they oppressed him with iniuries they vndermined him with benefits they supplanted him with politike slanders and set faire faces on their vile causes and yet none of these did so preuaile that either their violence could enforce him nor their liberalitie allure him nor their policies and subtill cauilling beguile him one whit to be drawne from the true worship of God which was an infallible token that vnfainedly he loued the law O singular triall that when the law elsewhere had no entertainment yet hee did defend it though hee was so highly contemned Experience doth teach vs that the more godlinesse is oppressed the lesse it is regarded and that not of the vngodly and wicked ones onely but euen of the very children of God aswell by calling as by election Dauid Psal. 73. saith of himselfe that he fretted to see the prosperitie of the wicked Iob Ieremie Abâuck in times past and many of the Saints of God in our times are greatly troubled and grieued to see how it goeth with the wicked and fareth
humble they feare themselues they seeke the Lord by prayer and are desirous to be established in the promises of God they are as strong as Mount Sion which cannot be remoued but remaineth for euer Psalme 125.1 Though then we be weake yet our Christ is strong though we haue many enemies yet the Lord hath promised to be our staie against them all Let vs knowe that perseuerance is as well the gift of God as to come at first to God We know what a free gift of God it was that we came to him Hee sought vs when we desired him not he found vs when we sought him not We see how before our calling we closed our eyes and would not see him we stopt our eares and would not heare him we drew backe and refused to goe to him and the Lord was faine to draw vs out so that our beginning came of God who reformed our iudgements and renewed our affections now to be established in seeing hearing and willingly drawing neere vnto God is his onely gift also Well we must be afraide of our selues and suspect our selues For why doe we slip often into such grosse sinnes why are we carried away with our owne affections why doe so many good motions die and perish in vs but only because of our securitie we are not careful to please God we are not afraide to offend God Well if we see that securitie hath bene the cause of our woe let vs labour to be carefull which is the cause of our good if securitie hath bene the cause we feared not let vs now be carefull that we may be afraide of our frailtie and trust in Gods word Otherwise if we be quiet with our selues and yeeld to presumption God will suffer vs to fall This is the cause why our sinnes breake out often to Gods dishonour and to the griefe of our owne consciences because we doe not more carefully to looke our thoughts and watch ouer our words It is added in this verse that I may liue So he saith Portion 10.4 Let thy tender mercies come vnto me that I may liue We see heere that the children of God thinke they haue no life if they liue not in Gods life For if we thinke we are aliue because we see so doe the bruit beasts if we thinke we are aliue because we heare so do the cattell if we thinke we are aliue because we eate and drinke or sleepe so do beasts if we thinke we liue because we doe reason and conferre so doe the Heathen The life of Gods children is the death of sinne for where sinne is aliue there that part is dead vnto God Art thou then giuen to malice to swearing to cursing to breaking of the Sabbath to adultery to filthines to stealing or slandring surely then art thou dead and if God should take away thy life from thee whilest thou art in this estate thy soule should goe sooner to hell than thy bodie to the graue We now see that Gods children finding themselues dull and slowe to good things when they cannot either reioyce in the promises of God or finde their inward man delighted with the law of God thinke themselues to be dead The Prophets meaning is this I am euen as a lumpe of flesh I am like an image or like an idoll of Gods childe I beare the face of his childe but I am as dead and as a blocke or a stocke or an idoll For as an idoll hath eyes and seeth not eares and heareth not mouth and speaketh not feete and goeth not euen so haue I eyes but I see not the glorie of my God I haue eares but I heare not the word of God I haue a mouth but I shewe not forth the iudgements of God I haue feete but I walke not in the law of my God The iust shall liue by faith Hab. 2. Rom. 1. Now I liue no more but Christ liueth in me saith the Apostle Oh that men would consider this that they are dead otherwise than their life is hidden in the promise and they haue no life but in Christ and from his spirit If the Prophet sayd this of himselfe where is the faith of our protestants where is the life of the godly where is their hope of a better life where is their practise of repentance where is the peace of conscience that passeth all vnderstanding where is the ioy of ChristiaÌs where is the care of mortification where is the quicknesse of sanctification where are all these become They are sewe and dead to good workes they liue in sinne they be but Christians in name they are very idols There is no life but in the word which we must finde by experience in our selues When Gods children finde this life of God in them then are they merrie and glad but when they feele that God withdraweth his spirit from them then they see how they are dead dull and carelesse as they were wont to be before they were regenerate Shall not this make vs more carefull and zealous of good workes and to be more iealous of our selues Let vs consider this that it is a ioy to haue a life and that euen the life of God the life of Angels the life of Christ when we contemne this life when wee are zealous of good workes when we feele spirituall ioyes when wee looke for a crowne of glorie when we labour to be renewed to the image of Christ. This is an heauenly life and though we will sweate and eate and drinke this is common with the beasts of the field and hauing no experience of faith in vs wee are either dangerously sicke or altogether dead If wee thinke it an hard matter to restore nature in a consumption how hard a thing is it to restore grace and saluation in a consumption of the soule If wee are without hope when a man is in a languishing disease when he hath no delight to eate when hee cannot brooke his meate and his sleepe is gone from him hee cannot labour and Physitians dare not meddle with him what hope is there when we are in such a consumption that the woâd which we heare doth vs no good the Sacraments which wee receiue doe vs no comfort prayer doth vs no good and when we cannot abide to labour in good workes surely it is a token we are almost languished to death if wee be not already dead wee are in extreame danger The Lord indeede is gracious and would not our death but if wee bee consuming and see it not if Gods life be going from vs and Sathans life is comming to vs if Gods graces be languishing in vs surely we are as dead Let vs then search our owne corruptione that we may see how neare we are to life or how neare wee are to death whether wee growe or consume whether for the one wee are to feare and pray to God or for the other to reioyce and praise God Thus we haue heard that the faith
of Gods children are not so sirme as that it is neuer shaken they are not alwaies in the tenour and as the Lord giueth them of his grace in measure so hee giueth them at sometimes more at sometimes lesse he often humbleth them with incredulitie to exercise them in prayer and to confirme them the more by his Spirit whereof they haue had a pledge in his word Wee haue learned that the Prophet thought himselfe to haue no life but as he had the feeling of the life of the Sonne of God to be conueyed to him by the spirit of God through the working of the word of God and that as we breathe eate playe and labour wee haue nothing differing from bruite beasts as we haue fiue wits to discourse of things we haue nothing more than the heathen than the Turkes than the vngodly infidels The Scriptures shew that all that liue in ignorance and sinne are dead for they that liue in ignorance sit in darkenes and in the shadow of death as it is in the song of Zacharie and if we liue in sinne the Apostle witnesseth we are but dead Ephes 2.1 The death of sinne is the life of a man and the life of sinne is the death of a man sinne then I meane to liue in vs when wee giue ouer our selues to sin with pleasure and lye in our sinne with delight And yet here is a further thing for the man of God speaketh of the experience of Gods children who when they feele delight in prayer and their inward man delighted with the word of God they thinke they are aliue and that so long they walke in the land of the liuing but when they fal into some sinne and become vnthankfull or pensiue there comes a dulnes and deadnes of heart they are not able to see any difference betweene themselues and the reprobates and finding in themselues such an heape of ill inclinations they think themselues to be dead It followeth in the verse And disappoint me not of mine hope As if he should say O Lord euen as I trust in thy word so my hope is that thy word shall be accomplished As faith is the mother of hope so hope is the daughter and nurse of faith for faith breedeth hope and hope nourisheth faith faith assureth vs of the trueth of Gods word hope waiteth for the accomplishment of it His meaning then is Lord as I trust in thy word so strengthen my faith and disappoint mee not of my hope for howsoeuer the wicked continue for a while I beleeue that I shall haue a glorious end I beleeue it is not lost labour to serue the Lord O Lord I hope to see them troden downe that breake thy statutes Thus we see how Gods children feare their vnbeliefe and nourish their faith with prayer so the true Minister of God cannot but be zealous to stirre vp his people to feruent and frequent prayer We see the one halfe of this Psalme to bee prayer and that in euery portion two or three or foure verses be prayers And the man of God being willing to bring his knowledge to feeling hath still this prayer Stay mâe in thy word teach mee thy statutes disappoint me not of my hope establish thy promises to thy seruant For as reading hearing and conferring doe more increase knowledge than feeling so meditating praying and singing doe more nourish feeling than knowledge Had he that had such a faith in Gods word such ioy such delight such life in the spirit neede so often and feruently to pray then I beseech you let vs pray pray pray Vers. 117. Stay thou me and I shall be safe and I will delight continually in thy statutes THis agreeth with that in the verse going before stablish mee according to thy promise Hadst thou need Dauid to be staied didst thou wauer oh how need we to be stayed and to pray against our wauering he meaneth here thus much although I am well minded and delight in thy law yet I am so brittle and so slipperie that if thou stay mee not I shall sall I am gone Oh man of God feeling his owne wants and infirmities I shall be safe that is If I be not stayed by thine hand I shall be at the last cast Psal. 30. 6 he said hee should neuer be remoued here is another spirit where he saith he should be safe But here wofull experience taught him that he durst not be stayed on himselfe whereby he declareth that as without Gods word he could not be safe so come what come would befall what danger could befall in the Lords word he was staied sufficiently Then we are to learne that the promises of God must engender in vs a care and feare of our selues for if we begin once to be quiet with our selues when wee begin to be secure and presumptuous let vs assure our selues that we are not farre from sinne But if we feare that wee are staggering and reeling persons and that we are very slipperie is there not cause of humbling that this humblenes should breed carefulnesse carefulnesse should cause watchfulnesse watchfulnesse should vse the meanes and the meanes should be sanctified by prayer Then come hell come the diuell come the world come the flesh if the Lord stay vs we shall liue and not die we shall surely not miscarie And I will delight continually in thy statutes Wee see here that there is no free will for he prayeth likewise Port. 5. 1. Teach me O Lord the way of thy statutes Neither did he promise of himselfe before but did hope in the Lord. Such brittlenes is in the world such sleights in the flesh such slinesse in SathaÌ such corrupt examples in the world that vnlesse the Lord stay vs we are so farre off from delight in good that we are ready to fall into great sinnes Euery man therefore is to search his owne heart and by the cause we may come to the effects and by the tree may coniecture of the fruite so by the effects we may iudge of the cause and by the fruite we may iudge of the tree Where is now this delight when we heare the word we heare it with such coldnesse therefore it is a manifest proofe we are not staâed in the Lord. For whosoeuer doth not delight in the word he may deceiue his owne soule but surely as yet he is not staied on God If we are not delighted then are we stâied on our own selues but if the Lord work in vs then shal we feele delight This is a griefe of my soule that I see no delight in the Lords day all things are done for fashion but the power of godlinesse is not among vs. The cause is the want of priuate exercises the want of priuate reading and praying and this bringeth a secret curse of publike exercises and therefore I cannot but so often vâge priuate prayer and meditation Vers. 118. Thou hast troden downe all them that depart from
vs that vnlesse the Lord teach vs it is vnprofitable Wee must ioyne to the ministerie of the word the direction of Gods spirit What is the cause why we haue a generall liking of the word and yet haue not a particular misliking of our deserts euen because we haue not the particular guiding and gouernment of Gods spirit Marke here the Prophet prayeth not the Lord to direct him either by fantastical reuelations whereof heretikes dreame so much nor by vaine superstitions which blinde the Papists nor by ciuill policies wherein wicked worldlings so abound but onely by his word Nâââââr in truth is there any thing that can purifie our hearts or cleanse our affections but onely the word which also is vnfruitful vnlesse the Lord guide vs For it is an hard thing to gette in to the way but it is harder being once in the way to continue in it and hardest of all when wee are out of the way to come in againe For seeing the way to be so strict that sometimes we goe on this hand and sometimes on that it is a grace of graces either to be kept in the way or being out quickly to be brought in againe And let none iniquitie haue dominion ouer me c. Iniquitie as wee taught before hath dominion ouer them where it breaketh out without controlement and in whom it beareth a sway with delight to the hinderance of Gods glory to the breaking the peace of their owne consciences and to the euill example of others He prayeth not we see to be without sinne for that he know he could not be in this life but that ãâ¦ã might not rule raigne in him No more doth our Sauiour Christ teach vs to pray that we might be without sinne but that our sinnes might be for giuen not that we should bee voide of all temptations for of all temptations not to bee tempteâ is the greatest but not to be ouercome of temptations not to be freed from all sinnes but that Sathan the author of euil might not preuaile against vs. Wherefore the Prophet saith Psal. 19. 13. Keepe thy seruant from presumptuous sinnes let them not raigne ouer mee Where he meaneth Let not the errors which are so rife in me grow too presumptuous but giue thy seruant grace to espie and foresee them which agreeth with his sense in this place Lord though I see this heape of corruption is still in me and lurketh still in my body and is buried in my flesh yet let it not breake out to thy dishonour or to the griefe of mine owne soule Now as wee are indeede to beware of the great securitie and carelesnesse of many professors in our time so must wee beware of the presumptuous pride of heretikes For if either Gods commaundement or promises had permitted him to pray for a full deliuerance from sinne then hee had beene remisse or flacke in so doing he should haue shewed himselfe not to haue beleeued the promise of God but disobedient to his Law and to haue flattered himselfe in sinne and to haue had some loue liking thereof Seeing then the scriptures of God allow this kinde of prayer that seeing we knowe not the manifold errors of this life we might ârââe that we breake not ãâ¦ã preââ ãâ¦ã maruaââe though the fantaâââe âll heretikes be blowness high that they ãâ¦ã cannot sinne If Adam in his perfection in paradise sinned against the ãâ¦ã who an hundred yeares continued a iust man âell in the Arke âf Moses ãâ¦ã earth was ouercome by ââpââiencâe if Dauid a man after Gods ãâ¦ã dayes began to ãâã his people ââ Ezechias a good ruler of the ãâ¦ã did breake out to vâââglorie in shewing of his treasure if ãâ¦ã n all things was woââ to aske couâsell of the Lord did noâââke ãâ¦ã was to fight against the King of Egypt though âiââne âid nâuer ãâ¦ã mon ouer any of them and yet after abundance of Gods graces ãâ¦ã sinne tooke holde on them then what ââ hellââh pride of ãâ¦ã of such perfection And againe here wee must beware of the conu ãâ¦ã that we gâue not our selues to much libertie For though for Gods children which târouââ infirmities haue âlâded this is a âoâoât yet for them that giue the bridle to âinââââo lâade âhem as it listeth it is nothing appââtaining For it is easier to slippe wâââ Gods ââilâren then when wee haue slipped to recouer our selues with them ââame ââââ easier to fall ââââ to rise againe with them and manâe haue their sinnes which haue âeâtâer their repentance âor the remâssion of sinnes with them It is saide Ezech. 18 14. ââ the âigâtââus turne away from his righteousnes and coââit iniquitie and doth according to all the abbomiââtiââs that the wicked doe shâlâ hee liue all the righteousnes that hee hath done shall not be mentiâned but in his transgressââns that âe âaââ committed and in his sinne that he hath sinned in them shâll hee diâ We must not thinke hee speaketh here of ânie particular breach but of generall back-slidings when iniquitie hath gotten the vpper hand But here is a common objection now a dayes vsed almost in euery mans mouth what sir what doe you tell vs of sinne and make so much adoe about it is there not sinne in you as well as there is in mee why speake you so much of sinne is it not in other preachers and in other hearers as it is in me why do you chaâge me so sir we answere is there no difference betweene dimnes of sight blindnes is there no difference between numnes and senslâsnes betweene slumbring and dead sleeping betweene a little slâp and a dead fall if there be a distinction to be made of these things shall we not also put difference betweene infirmities and leauing of some good things and grosse sinnes and âuââing headlong to vngodlines Is there no difference betweene the error and ignorance which is iâ Gods children with griefe and with a desire to be freed from them and the errors and ignorance of the wicked wherein they gladly he still and where oâââââ haue no care to bee âid No difference betweene the frailââe and infirmitie of Gods children âââ the sinne and iniquitie of the wicked is there no difference betweene iâfiâââtâ and presumptuous fraâltie and rebellion betweene motion and action is there no difference betweene two steppes of a long ladder to the skyes and two steppes at the bottome âââ betweene him that trauaileth though hee attaineth not to the highest steppes and him that still tarrieth at the ladders foote Thus we see they are willingly blinde Where Gods children steppe into some one sinne and being admonished are therefore sorrowfull and labour to recouer themselues and the wicked wallâw in so many sinnes and by no admonition can be brought either to a goâly sorrowing oâ forsaking of their sinne is there no difference betweene these Iudas and Peter sinned both and both against their Maister was there no
and in an holy courage to be delighted in weldoing For the godly whose onely stayes in trouble are faith and a good conscience are brought by their affliction to a sight of their sin to a desire to haue them pardoned to a feeling of God his mercy in hearing their prayers to an hatred of their sinnes Thus if we can support our faith in Gods promises wee shall reioyce in trouble When heretikes suffer for their illusions and being taught of man they quickly shrinke but when Sathan deludeth them with strange fantasies they are ready to suffer much Doe we know that heretikes wil suffer for their illusions and shall not wee much rather suffer for the truth And yet we see the Lord maketh a distinction betweene their sufferings our martyrdomes For Christians through faith can sing Psalmes in the midst of the flame heretikes by their roring shewe they haue no such ioy It stands therefore vpon vs euen now to be iealous of our prosperitie to bestow the time which we haue in weldoing and striue against sinne For we shall breake the first wall by this and so come with ioy to the other And as the word is a comfort in trouble so is it a bridle from sinne in prosperitie For as it doth not let vs fall in trouble so also it bridleth vs from sin in prosperitie For to this end we read and heare the word that in prosperity it should subdue sin and in aduersitie it should minister comfort But what is the iudgement of God vpon them that know not the word If they bee in health they seeke for nothing but for pleasures for profit and for gaine and thinke whatsoeuer they do to be lawfull yea admonish a man of his couetousnes by the word yet will hee not repent vntill eyther theeues or fire or some other iudgement of God vtterly consume him but hee will obiect why should I not get riches why should I not maintaine my gaine Admonish a theefe at his libertie of his theft and it prevaileth no more then if ye should tel him a storie vntill wofull experience âeach him the truth of it by the prison or by the halter There is no hope to any profit to perswade the adulterer vntill some plague of God haue wrought vpon him So we see when fire is on our houses when we must goe to prison or yeeld to any other calamitie men wring their hands teare their haire and rent their clothes crying for woe to themselues and saying they cannot liue they wil not be seene in the world they are ashamed to looke their friends in the face and why because they haue no feeling of the ioyes of the life to come they haue no stay on Gods prouidence they feele no comfort in his promises but they curse they moyle and pine away with sorrow If we see then the great mercie of God in staying vs from sinne in time of prosperitie and in aduersitie telling vs that he doth not punish vs in wrath but in loue and as a father doth teach vs the contempt of this world the desire of the world to come faith in his promises patience and repentance let vs reuerently esteeme the word Verse 144. The righteousnes of thy testimonies is euerlasting graunt mee vnderstanding and I shall liue IN repeating the same againe which hee had saide before the man of God here vseth two words the righteousnes of thy testimonies whereas before he vseth this one word thy righteousnes so that he meaneth here nothing els but the righteousnes of God reuealed to vs in his word For they bee called testimonies both in respect that they bee records of Gods loue towards vs as also they are testimonials of our obedience towards God So the words may beare this sense true it is Lord that that part of thy word where in thou hast comforted vs with thy promises is euerlasting and that part of thy word wherein thou hast set downe our duties is also euerlasting And I shall liue That is what doe men desire but life that I may liue therefore in godly pleasure Lord teach me to vnderstand thy testimonies See the man of God doth rest his life in this vnderstanding of the word They then that are ignorant are dead in sin Ephes 2. They sit in the shadow of death Luk 1. they are bound in the chaines of âââââ as Paul witnesseth of the widowes that liue delicately For as we cal him a man of death on whom not the Iudge but the law or not the lawe but the fact hath already giuen iudgement so they are subiect to the spirituall death on whom not God but his word or not the word but the sinne hath pronounced guiltie What is then life surely this was life the estate wherein Adam liued before hee fell his other life afterward which now is common to vs is a death and wee in him are all dead For when there was no sinne there was no shame when there was no shame there was no trouble when no trouble no death Wherfore sinne bringeth in shame trouble and death and hath left vs dead spiritually by cutting vs off from God For as a ciuill life is when wee are obedient to the ciuill lawes so we liue in God when wee liue according to his lawe And as he is dead ciuilly that by transgressing the lawes of the realme hath cut off himselfe from the common people so we are spiritually dead when sinne hath cut vs off from God The Prophet Abacuk saith chap. 2. 4. Hee that lifteth vp himselfe his minde is not right in him Where the Prophet sheweth that though a man for a time swel not hauing an vpright heart yet afterward he sodainely vanisheth away as a bubble of water for as a bladder with the wind is soone drawne out so the vngodly with conceit of his reason seemeth to bee puft vp but all is but inconstancie The iust man saith the Prophet shall liue by faith not by workes as some would dreame for all the shift of them that will be righteous in themselues will bee as a bubble of water but the iust man beleeuing the forgiuenes of sinne looking for euerlasting life staying himselfe on the promises and prouidence of God hath true soundnesse in him Hee shall liue saith the Prophet noting perpetuitie of time So the man of God his meaning is I shall liue i. perpetually and for euer Wee see then the great mercie of God that commeth by the knowledge of the Worde in that wee finde how hee deliuereth vs from wrath and taketh vs into his fauour he rescueth vs from sinne and clotheth vs with righteousnes he taketh from vs death and restoreth to vs life But marke who speaketh these words doth this man of God attaine to such an heroicall spirit as to crie graunt me vnderstanding and shall wee thinke ourselues sufficiently rich well sighted and that wee are so well clothed that wee neede no such prayer We are like the Laodiceans
looke vnto Gods children in former ages Paul was sore afflicted much troubled and often imprisoned yet all this did nothing grieue him so loÌg as the Gospell had good successe and the Churches flourished Therfore in his Epistles he saith often I was comforted when I heard of your faith I liue if you stand fast and such like speeches whereby he did euidently declare that he sought the glorie of God and not his owne praise Daniel contrariwise was in greart credite honour and estimation he was preferred aboue all the Princes of Persia and was second vnto the King but how did he esteeme of this honour what account made he of his authoritie Surely very little for when he saw that the appointed time of the ende of their captiuitie was not come when he saw the worship of God decayed and worne almost cleane out of minde when he saw the oppression of Gods people by the wicked heathen his heart was heauie and his soule did melt for griefe yea though he had libertie to worship God though he were free from all oppression yet did he humble his soule with fasting and was in heauinesse three weekes of dayes because Gods Church was not farther inlarged because the Temple lay vnbuilded and because his brethren the Iewes had no opportunity to cleaue vnto Gods worship This was the practise of godly men in auncieÌt times This also must be our practise if our hearts be pure thus farre for the triall of our hearts by feare ioy hope and griefe in all things which we take in hand Now followeth the second part of this triall by applying it vnto times as vnto prosperitie and aduersitie If we looke not warily vnto that time wherein we liue we through the great corruption of our hearts may be dangerously deceiued For prosperitie will moue vs to praise God and trouble will make vs tremble at the thinking of him and none almost is so desperate and voyd of all knowledge which will not doe so the wife of Iob will praise and blesse God in aboundance and prosperitie and she no doubt hath many companions Pharaoh will be humbled when the hand of God is vpon him Saul will be godly when God doth afflict him and will not many doe as Saul did are not many like vnto Pharaoh Therefore if thou wilt haue thy heart pure looke vnto thy profession in prosperitie and diligently trie thine heart when thou art in trouble For thou maist seeme to feare God when his hand is vpon thee thou maist seeme to loue God when he doth enrich thee and yet thou maist proue an hypocrite at the last Take heed therefore vnto thy heart and trie it thus when thou aboundest in all things thou louest God This is well if it be in trueth Doest thou also feare him Art thou afraid to displease him Art thou afraid to sinne against him Doest thou of very conscience abstaine from secret sinne against him though no law can punish thee Art thou afraid to do wrong to any man then when he cannot reuenge himselfe vpon thee This if thou canst do thy loue is true thy prosperitie hath not deceiued thee but if thy prosperitie puffe thee vp if it breede in thee a carelesnesse of sinne if by thy might thou wilt oppresse him although he be poore cannot withstand thee then if thou hadst the loue of men and Angels it were but hypocrisie though thou seemedst to be nothing but loue yet thy heart is bewitched thy prosperitie hath drawne thee from God thy wealth hath deceiued thee O looke vnto Iob and consider his life and thou shalt see that when he flourished like the greene bay tree yet if he had sinned he durst not goe out of the doores and if the most contemptible of his family had ought against him he would haue taken the reproofe if then thou abstaine from open sinne and yet make no conscience of secret corruption if thou abstaine from those things for which punishment is appointed and yet not from those which indeed are greater though by law they be not punishable thou doest not loue God because thou fearest not to offend him he will count thee an hypocrite although thou be called a Christian. The way to remedie this thy corruption is to labour in thy trouble that thou loue God and to striue in thy prosperitie that thou maist feare God and then thy heart shall be vpright neither thy prosperitie nor thine aduersitie shall draw thee from God But what speech can be sufficient to paint out the corruption of the heart which vnto man is vnsearchable and aboue all things most deceitfull One Sermon is too too little if the exercises of weeks and moneths might be spent in one thing this amongst many would minister sufficient matter in this exhortation Take heede vnto your hearts for from thence proceede the actions of life FINIS MEDITATIONS ON PROV 14. VERS 5. 6. 7. 8. Vers. 5. A true witnesse will not lie but a false witnesse speaketh lies THE righteous man knowing that his tongue was giuen to him speak the truth wil make conscience of a lie euen in the least things But if the matter be of more weight or if it come into the place of iudgement then hee will much more heartily abhorre all lying and deceitfulnes yea then he will not bee brought to speake any thing whereof hee hath not a certaine ground As for the vngodly it is not so with them for they hauing no care of trueth in light and common matters doe soone cast off all care conscience euen in greatest and most waightie causes This agreeth with the saying of our Sauiour Christ Luke 16. 10. He that is faithfull in the least he is faithfull also in much Which may be thus particularly applied he that for conscience sake doth speake the truth in common and small matters he will also speake the truth in matters of great importance and he that is not ashamed of a lie in his priuate dealing hee will also without shame beare false witnesse before the Iudge Here then wee be taught in the least things to inure our tongues to speake the Trueth So shall wee be better preserued from false witnesse bearing for the Lord would not haue vs to dallie with sinne Therefore in his righteous iudgement he doth leaue men that make no conscience of a lie and suffereth them to fall and to offend in some open and knowne trueth Againe whereas men take great libertie in lying if the matter be secret and vnknowne the Lord doth hate this hollownes and hypocrisie of men and doth often bring it to light that by the sorrow for and shame of that sinne if it be possible they may be caused to make greater conscience of a lie for euer after Therefore if we would not haue the Lord to punish our lesser frailties with greater sinnes if we would not haue him to punish our secret sinnes and faults with open and notorious offences then
vnthankfulnes by remaining still in our corruption to let him loose his labour in all his sufferings wherein as we haue no care of our saluation so we manifest an open contempt of his most pretious Passion well worthie are we to die and vnworthie are we to liue in that the choise being set before vs we chuse rather to be murdered with our sinnes than to be rescued to life by Iesus Christ. For iustly is the reward promised to such as ouercome Reuel 3. 15. 12. 22. that is to such as will not onely strangle presse out the breath of sin and close vp the eyes of it at the fall and death of it but also follow it to the graue and couer it with moules so as it neuer rise againe Not that we thinke that sinne in this life is so wholy martyred but that the life of sinne may well be weakened counting it a rebell to regeneration not a Prince ouer the spirit of sanctification And as a Serpent cut in diuers peeces hath but certaine relicks of poyson and remnants of fiercenes in the maimed members and mangled parts thereof and is not able to exercise the like violence to a man as when it was whole and perfectly membred so howsoeuer some relicks of sins remaine in our old but in our martyred Adam yet it hath no such force or fiercenes to preuaile against vs as when it was in it perfect age like rather a mightie Monarch than a poore prisoner 22 It is vsuall either in deliuering or hearing doctrine to seuer disioyne those things which in their owne nature are conioyned by the holy Ghost Thus some deale in the doctrine of faith For when it is said The iust shall liue by faith they forget the former proposition that is the iust shall liue For here are two doctrines first he that is iust must liue by faith then that he must not liue by faith except he be iust Here must be no seuering of things because they may well be coupled together CHAP. XXVIII Of Feare MAny causes we haue to feare first for want of perseuerance we should leaue our estate in so great a danger that being swept and garnished yet the diuell at his comming should be accepted and make his reenter into vs againe There is another feare the feare of offence least by our halting we should draw others after vs and so weaken their hands and their knees The third feare is of comforting our enemies and of grieuing others that haue beene our defence I meane the Angels who as they are comforted in the perseuerance of the iust so they mourne at the falles of the righteous 2 True feare hath many properties as first it breeds in vs a maruellous humilitie as wee see in Iacob who was much afraid of his brother Esau therefore comming towards him he falles down seuen times There is a feare humbling and it is the worke of God to bring vs to himselfe And surely the Lord takes great delight in it and what is the reason of it because the Sonne of God in his humilitie hath done greater things for vs than euer hee did in his glorie for being God and vouchsafing to bee humbled euen to a worme hee hath done vs more good and more glorious things than euer hee did whiles hee was among the Angels Now the world is full of such proud spirits that nothing can qualifie them A second qualitie of feare is that it is very credulous This againe wee see in Iacob for when one told him his brother came against him so well furnished he feared greatly yet disputed not long in the matter It is the glorie of our age to dispute and gaine say a man and to say surely though you be of such an opinion I am not thinke as you will I thinke thus So that our dealings are so full of doubts and so ambiguous as though there neuer had been world before vs or as though now it were high midnight in Poperie The third qualitie in feare is diligence This also we see in Iacobs example who was marueilously studious to salute his brother disposing wisely of his children and cattell in the best order he could to preuent his brothers furie 3 It is a kindly thing to feare at Gods threatnings therefore when the iudgements of God were denounced it was noted as a signe of great deadnesse of heart if the most wretched sinner were not smitten with terrour hee that was in the highest degree of reprobation as Pharaoh feared for it is the nature of an iron rod easily to breake an earthen pot But for promises to bring vs to feare it is as strange a thing as it is in nature that thin water should breake a bodie and yet some bodies there be of so weake substance that any thing wil dissolue them Such is the nature of them who seeing and finding in themselues a great vnworthinesse to inherite such gracious promises of God are euer readie to melt away and to breake in sunder as beaten with an iron rod. Wherefore if wee can thus feare in loue and loue in feare we may haue a good testimony to our owne consciences that we haue a good feare because tasting how gracious and marueilous the Lord is in all his Saints we feare least we should lose so good and so gracious a Lord. 4 It is good to be stricken with feare so that we lie not in it willingly but being humbled therewith search our owne corruption and so to bee moued to enquire further after God and his word 5 The wicked feare not before affliction commeth and then they feare too much the godly feare before it comes and then their feare ceaseth For impietie triumpheth in prosperitie and trembleth in aduersitie but pietie trembleth in prosperitie and triumpheth in aduersitie 6 If Moses and the deare seruants of God were afraid when hee did appeare in mercie to them what shall the confusion of the wicked be when hee commeth to iudgement Wee cannot be prepared to receiue God his mercie vnlesse wee be striken with a reuerent feare both because we are his creatures and also sinfull God is alwayes God and is to bee feared 7 Many men maruell how men bee so smitten with such feares and so despaire that they cannot beleeue but these neuer consider the iudgement of God in hardning them and thus by a carnall admiration are depriued of all profiting by such examples In all things we should turne our eyes from man and onely behold God and know that it is hee which maketh our enemies to loue vs our inferiours to obey vs our friends to hate vs our superiours to loth vs. If we had this in our hearts we would surely cast off the feare of man and flatterie and striue to feare God in all sinceritie and to knowe that if the feare of God preuaile with vs we shal preuaile with men and haue
them nor haue any good holy and profitable vse of them Contrariwise if the spirit doe teach vs and assure our hearts that all the creatures of God are sanctified vnto vs by the word and by prayer then shall we giue God due glorie in them finde profit by them and haue them so long continued vnto vs as shall be expedient for vs. Some do looke on the word of God onely to get knowledge or to be as others are at the last it will be loathed of them So the Minister of God if we like him onely for fauour oâ some gifts that he hath and not for that he is the minister of our saluation we thaâ quickly either make him an Idoll or else vtterly despise him Therefore if we will alwaies haue them in due estimation let vs acknowledge them to be such as labour for our saluation 7 As oftentimes it falleth that some men receiue naturall sicknesses from their naturall parents so doe some likewise receiue from their naturall parents naturall sinnes 8 When some had admonished him for making mention of old sinnes when he was at the death of any he said first I esteeme not men as they are in the time of their sicknesse but ordinarily I measure them as they were in their liues Againe they are not guiltie of olds sins in death which repented truly of their old sins in health and life Besides if they be not guiltie my prayer or speech hurteth them not but profiteth others if they be guiltie the trouble of them shall turne to their good in that they shall finde the iudgement of this world and escape the finall iudgement that is to come 9 He thought that there should not be one Minister for the sicke and the whole in the time of the plague but that one should minister to the whole whilest their owne Pastor tended the sicke 10 So greatly he reioyced in troubles that he would not wish to be vtterly freed from often infirmities because the Lord had very much by them prouoked him often to examine himselfe 11 A certaine godly and especiall friend of his making knowne his purpose in taking physicke to helpe him in a lesse infirmitie he said Sir your physick may ease you of some paine but I hope it shall not purge you of the fauour of God for although you be eased in this yet for that God loueth you he will meete with you in some other thing 12 Asa was reprooued because he sought not the Lord when he was sicke of the gowte which was a punishment of his vnlawfull couenant 2. Chron. 19 though it came of his age and trauaile The children of God must so thinke of the meanes that they see God disposing nature destituting them of grace if they faile in the right vse of the meanes Many now adaies in sicknesse goe to the Physitions with Asa neuer considering their sins the iust cause therof It is good to seeke to the Physitions so that God be first sought to by repentance of that sinne which we thinke to be the cause of the same But when the Physition cannot helpe them and when they know no cause of their sicknesse but are strangely stricken and suddenly then they are found and say they are taken as Moses Exod. 4. iuddenly stricken saith that the Lord hath met him so the strangenesse of the thing did sooner bring him to God Therefore as the children of God are by this meanes sooner brought to God as Moses and Iob so the wicked in the like cases doe flie further from God and thinke it lawfull to goe to witches when their Physitians caÌnot help Let vs then both in ordinarie and extraordinarie meanes of blessings and punishments alwayes confesse that the hand of the Lord hath wrought it and seeke to bee cured of him by whom we haue been wounded And let vs so looke to the meanes as that wee first reconcile our selues to God for our sinnes and pacifie him in that hee may blesse and not curse the meanes of Physicke 13 The Lord sendeth plagues one greater than another yet alwaies threatneth before the plagues doe come so that if wee would profit by the threatnings wee should preuent the plague that it should not come And this vse ought we to make of the threatning that so we may escape the iudgements by profiting by the word and by them 14 Some will say that they doe not finde in themselues those fruits of true repentance by their sicknes and troubles which are set downe to bee in the children of God Such must take heed that they doe not denie that which God hath wrought in them Iob could neuer be brought to doe so But if thy afflictions continue and thou findest not that profit that should be in thee reason thus with thy selfe I am the child of God and am afflicted and yet profit not as I ought therefore God doth continue the same vpon me that I may reape due profit by it Therefore I willingly yeelde to the crosse and take it vp but if thou feelest not this yet if in thy heart thou doest loue Gods word and his children and all goodnesse and hatest sinne and all wickednesse thou must needes be his child and therefore be comforted for because thou art not humbled therefore thou reapest not the fruit of affliction and therefore they lie still vpon thee that at what time soeuer thou art humbled the Lord may take away the crosse and giue thee the fruite of thine afflictions For when thou art humbled he will cease to afflict 16 A godly Physition in the time of persecution hauing three patients resorting vnto him to be cured of one great euill said this strange disease and sicknesse be tokeneth some strange sinnes and corruptions to be in you and therefore if you will by me be freed from the sicknesse reconcile your selues to God that he may free you from your sinnes They all at once excused themselues wherein they bewraying their great ignorance the Physition vnripped their liues and at the first inquired of them if they did not frequent the Masse They could not plainly denie it but couertly excused it saying that therein they did but as others which when the man of God perceiued haue you so highly displeased God and know not of any sinne to be in you goe your wayes and first learne how grieuous your sinne is before God for the Lord hauing laide his rod vppon you I dare not take it off vnlesse yee shew fruites of repentance And thus he dismissed them vntill they knowing and acknowledging their sinne with griefe returned and afterward were healed CHAP. LXIIII. Of Sathans practises and of Schisme and securitie THe Diuell setteth an high estimation of a man for that as wee may reade in the Gospell hee thinkes himselfe whilest hee is in a man to bee in a palace but when he is out of a man hee thinkes himselfe in a desert Hereof it is that being cast
for all those which receiuing the first fruites of thy holy spirit walke before thee in vprightnesse of their heart wee thy vnworthy children come vnto thee in the name of thy onely begotten sonne Iesus Christ our Lord beseeching thee to renue and encrease thy holy spirit in vs and to purifie our hearts more and more by faith that we may haue a clearer sight and a surer perswasion of thy fatherly goodnesse vnto vs and that wee may more readily performe our dutifull obedience vnto thee For wee doe acknowledge and confesse vnto thy sacred Maiestie that we haue yet neuer hitherto worthily esteemed thy mercies towards vs nor sufficiently expressed the fruites of our bounden dutie towards thee but that still we remaine ignorant and forgetfull of many good things which wee ought and might know And we confesse Lord wee are slacke vnto those things which thy holy spâât offereth to our mindes vnapt to doe them soone wearie of wel-doing and wherein we please thee something we please our selues too much Moreouer wee likewise confesse that we are ignorant of many euill things that wee haue done doe or may doe forgetfull of diuers things which sometime wee haue hadde knowledge and remorse of And now the things which come to our remembrance and are in our sight doe not appeare to be soâsinfull in any measure as they are and ought of vs to be regarded Yea wee are beguiled ere euer we are aware with our present corruptions and they cleane so fast vnto vs that wee can hardly leaue them but most hardly bee brought to true repentance of them We beseech therefore thy sacred Maiestie to worke in vs by thy holy spirit a wise and carefull searching out of and into our sinnes that by the lawe wee may be conuinced of them awakened by thy threatnings rebuked for them by thy iudgements executed vpon the wicked and exercised toward thy children seruants and friends that so wee may feare and tremble for them And by the serious premeditation of the vncertaine houre of a most certaine death of the day of thy generall ineuitable and dreadfull iudgement of the horrible and euerlasting paines of the wicked in the helles and their losse of the inestimable ioyes of the heauens stirre vp our dead hearts to seeke thee O Father in thy Christ and thy sonne our Lord and Sauiour in the Gospell And finally we pray that we may bee euen confounded in our selues by the fruitfull remembrance of thy blessed sufferings the most precious blood-sheading and death of our Lord Iesus Christ that so we may be humbled after that manner and measure thy children should bee beseeching thee that wee may so aforehand accuse our selues before thy blessed Maiestie that our aduersarie may haue no power hereafter to accuse vs so iudge our selues that we be not iudged by thee so with shame sorrow feare and trembling acknowledge the vilenes of our sinnes wholely before the throne of thy iustice that wee finde it to be a throne of grace and mercie vnto vs in Iesus Christ our Lord. Now O Lord the searcher of the hearts and reynes thou knowing this to be the humble and single desire of our hearts wee flye vnto thee for refuge beseeching thee by thy holy spirit to worke in vs a clearer sight of the wisedome of our Lord Iesus Christ wherby our minds may be further cleared from blindnes and we haue a clearer sight of the whole ministerie of our saluation in him and graunt vs God a fuller perswasion of the discharge of all our sinnes in his death and of the imputation of his righteousnesse vnto vs in his resurrection that the guiltinesse of our conscience may daily more and more goe away from vs and peace of the same be confirmed in vs especially in the time of our temptation and trouble the day of our death and the houâe of iudgement And next most mercifull Father graunt vs a more powerfull experience of his death killing sinne in vs and of his resurrection raising vs vp vnto a new life that daily we may be lesse sinful and more holy righteous and sober in this present life that so also wee may haue a more sure and stedfast hope in his redemption and may more strongly resist the vanities of this world in false pleasures profits and glories and more patiently endure all manner of miseries of the same which may befall vs vntill his glorious appearing when hee shall come to be glorious in his Saints and made maruellous in al those which beleeue in him Amen Furthermore O Lord whereas we are priuie to our selues ere it is knowne vnto others or vnto thee that thereby any sinne or sinnes more strange in vs through our corrupt nature or custome or the temptation of others or of the tempter wee beseech thee that there we may labour to finde the precious death of our Lord Iesus Christ more powerfull in subduing the same and whereas through vnabilitie of nature want of meanes or grace we are weaker in any duties of well-doing there we may striue to finde the vertue of his glorious resurrection more effectuall in raising vs vp in meanes of life so that our familiar corruptions being cured and our speciall infirmities being relieued wee may be also endued as with generall graces meete for all Christians so with such peculiar graces as may be meete for our callings and inable vs to glorifie thy holy name build vp others in well-doing and treasure vp the fruites of a good conscience for our selues at all times and especially in our neede And in this behalfe the desire of our heart is that thy holy spirit worke in vs the renouncing of our reason so farre forth as it is blinde and the crucifying of our affections so farre forth as they be corrupt that so we may offer them vp with soule and bodie in sacrifice of humiliation and that hauing receiued these graces we may also offer them vp in sacrifice of obedience vnto thy gracious Maiestie And wherein soeuer we haue doe or shall with thy graces obey thee we desire to offer vp thy graces our obedience and our selues in a sacrifice of thankesgiuing and praising of thy holy and blessed name through Iesus Christ our Lord Amen All thy waies O Lord we acknowledge to bee mercie and truth we beseech thee therfore giue vs the holy fruites of al the good meanes thou hast heretofore wrought our good by as thy holy and sweete promises preached vnto vs read of vs meditated vpon by our selues or conferred of with others the prayers thankesgiuings Psalmes Hymnes of our selues our friends and thy Church thy sacred Sacraments the ministrie of thy holy Angels the communion of thy Saints and admonition which hath beene giuen vs for our good most humbly entreating that wee may haue sanctified vnto vs the remembrance of thy former mercies bestowed vppon thy Church vpon any member therof or vpon our selues either in benefits or in crosses and albeit our nature is
the one and reiect the other but most principally respecteth in the whole to edifie the heart and conscience being well assured that this part hath most neede in most Christians of direction and consolation and as we be in this part affected so be we in substance and veritie before God For this cause hee desireth and laboureth most in all these workes to stirre vp the heart and to quicken the affections to embrace true godlines that so being freed from sin by the blood of Christ made the seruants of God we might haue our fruit in holines and in the end eternall life In this Impression I haue carefully reuised and corrected in the whole worke all the faults which either by mine owne priuate reading or by the helpe of other louing friends I could obserue in word or matter Here I rest for a time requesting thy prayers good Christian Reader that now all these holy workes thus knit together may serue to Gods glorie and to the further building of the Church of God in our Land Thine in the Lord Iesus HENRY HOLLAND CHristian Reader thou hast here all Maister GREENHAMS workes as they haue beene heretofore gathered and published by the industrie of that worthy and painefull Preacher Maister Henry Holland In this edition thus much is performed viz. the 119. Psalme perfected a praier of Maister GREENHAMS in the end of his workes added and the whole Booke reduced into a more methodicall order which would haue beene dââe by Maister Holland if he had longer liued all which hath now beene thought fit to be published in this manner as may appeare in the contents following A SHORT AND GENERALL VIEVV OF ALL SVCH MATTERS AS ARE CONTAINED IN THE VVHOLE VVorkes of Mr. Greenham digested after a more Methodicall manner then heretofore The whole Booke is diuided into fiue seuerall parts as hereafter followeth with their particular Titles contained vnder euery one of the said Parts THE FIRST PART Wherein are contained these Titles hereunder following 1 THE first portion is of graue Counsels page 1 2 Another or second portion of an hundred and one and fifty graue Counsels or diuine Aphorismes page 44 3 A third portion likewise of an hundred graue counsels and diuine directions for the attaining and retaining of faith and a good conscience page 51 4 A short forme of catechising page 71 THE SECOND PART Wherein are contained these Treatises following 1 A Sweet comfort for an afflicted Conscience page 95 2 A second Treatise of the same argument page 112 3 The markes of a righteous man 118 4 Sweet and sure signes of Election to them that are brought low 122 5 A Treatise of Contract before marriage 122 6 A Treatise of the Sabaoth 128 7 Notes of saluation with the necessitie and notes of a true vpright hart 171. 172 8 A direction for the reading of the Scriptures page 173 9 A Treatise of the Resurrection 178 10 A Treatise of examination before and after the Lords Supper 187 11 A Treatise of Gods feare 194 12 A Treatise of Hypocrisie 200 13 A Treatise of Anger 204 14 A Treatise of Blessednesse 207 15 A Treatise of Fasting 210 16 A Treatise of sending the Holy Ghost 216 17 A short treatise of prayer vpon the words of the Prophet Ioel chap. 2. ver 32. alledged by Peter Acts 2. ver 21. 236 THE THIRD PART Wherein are contained these Sermons following 1 THE first Sermon of Quenching the the Spirit vpon 1 Thes. 5. ver 19. 241 2 Of murmuring on Exod. 16. v. 2. 249 3 Of Zeale Reue. 3. v. 19. 255 4 Of a Good name Prou. 22. v. 1. 259 5 Of Humilitie Prou. 18. v. 12. 268 6 Of the education of children Prou. 17. ver â1 276 7 Of Repentance and true sorrow for sinne Acts 2. ver 37. 281 8. 9. 10. Of the heauenly purchase in three Sermons on Mat. 13. 44. 287 11 Of Christian warfare on Ephe. 6. ver 10. 11. 307 12 Of diuers Christian instructions on Psal. 16. 316 13 Of flying ill company Idolatry and Sweareing on Gen. 42. v. 9. 12. 14. 15. 21. 332 14 Of the mutuall duties betweene the Ministers and the people on Heb. 13. ver 17. 339 15 Of the Confession of sinnes how many kindes of Confession how truly to confesse and the necessary vse thereof on Pro. 28. 15. 359 16 Of the first effect of Christs crosse what is meant thereby how rightly to professe this Doctrine the loue that we should beare thereunto the ioy that ariseth therefrom on Gal. 6. ver 14. 15. 363 17 Of the latter or second effect of Christ his crosses which is the power of Christs Resurrection how and by what meanes men are made new creatures on Galat. 6. ver 15. 370 THE FOVRTH PART Wherein are contained certaine Meditations on diuers portions and parts of Scripture 1 MEditations on the. 119. Psal. 381 2 Meditations on Pro. 4. vers 13. to 23. 609 3 Meditations on Prou. 14. ver 5. 6. 7. 8. 622 4 The summe of the Epistle to the Hebrewes 627 5 A briefe summe of Ecclesiastes 628 THE FIFT PART Wherein are contained godly instructions for the due examination and direction of all men to the attayning and retayning of faith and a good conscience reduced into diuers Chapters and common places as followeth Chap. 1. OF Christian Admonition 629 Chap. 2. Of the Forme and Rules of Christian Admonition 631 Chap. 3. Of Adultery and youthfull affections 635 Chap. 4. Of Affection 638 Chap. 5. Of Affliction ibid. Chap. 6. Of Anger 641 Chap. 7. Of Angels ead Chap. 8. Of Baptisme 642 Chap. 9. Of Couetousnesse and the desire of Riches 643 Chap. 10. Of Care couetousnesse and Contentation 644 Chap. 11 Of our generall and speciall calling 645 Chap. 12. Of conference and godly wisedome in the gouernment of the tongue 647 Chap. 13. Of the Church ead Chap. 14. Of the confession of sinne 649 Chap. 15. Of Conscience 650 Chap. 16. Of censure and correstion 651 Chap. 17 Of ceremonies things indifferent and of turning Christian libertie into vnchristian licentiousnesse 652 Chap. 18. Godly Meditations concerning Christs power against Sathan loue to the faithfull and how hee is our wisedome righteousnesse holinesse and of our communion with him 654 Chap. 19 Of Death and Iudgement 656 Chap. 20. Of the shortnesse of our life and the Meditation of Death how profitable 659 Chap. 21. Of dulnesse of spirit and of feeling 662 Chap. 22. Of Catechizing and instruction of youth 662 Chap. 23. Of Examples and how wee must not sinne vpon Example 666 Chap. 24. Of Examination of our selues and of all things by their issues and how to gouerne the eyes 671 Chap. 25. Of the Exercises of Religion Fasting c. and of the carefull vse of the meanes at all times 673 Chap. 26. Of the Gouernment of the Eyes 675 Chap. 27. Of Faith Iustification by faith of Iustice and iust men and of Feeling 678 Chap. 28. Of Feare 682 Chap. 29. Of Friendship Familiaritie
the meanes to mortifie concupiscence which being wisely and in some conuenient time vsed with moderate exercise of the body if they do not preuaile it is like that God doth call a man to the holy vse of mariage howbeit it is to be obserued that in watching and fasting we are not to prefixe certaine set times this day or that day but then to vse it when God calleth vs vnto it by fit occasion without the which care the often vse of these exercises will breede a want of reuerence of them Cause good 1 THere is no greater enemie to a good cause than he that by euill meanes doth both handle and maintaine it 2 He said that men must profit by this if hauing had good causes in hand they haue had ill successe because herein it pleaseth God often to denie that vnto vs iustly which men denie vnto vs vniustly either for that he correcteth some sinne wherein they liue or else for that they vsed not prayer but trusted too much in the meanes and not in God Of naturall Corruption 1 HE obserued this experience in himselfe that when he would not doe a thing that was good then his owne reason and the diuell would easily teach him an excuse Lord forgiue vs this corruption 2 He thought by nature all men to be Papists heretickes adulterers c. vntill God renued them so that if all heresies Papistrie impietie were ceast among all men yet if a man be left of God he hath in himselfe sufficient matter and spawne to breede reuiue and to renew all kinds of sinne Despaire 1 HE obserued this policie in Sathan that to make men despaire hee would make them argue thus I haue no faith in this and that particular And contrarily to traine men to presumption hee would make men argue thus I haue a generall hope and faith and therefore I dâââââ not but my faith is âound in euery particular both which are hurtfull 2 When we distrust Gods promises let vs set before vs the example of his mercie done to others that we may be the more assured to obtaine faith and when we begin to presume let vs set before vs the examples of Gods iudgements that we may pray for humilitie 3 Many dispaire of helpe because of their owne vnworthinesse as though there were âo hope of Gods mercie vnlesse we bring in our gift and pawne in our hands to him but this were to disered it the Lords mercies and to bring in credit our merits and rather to binde the Lord vnto vs than vs vnto him but if our sinnes be great our redemption is greater though our merits be beggerly Gods mercie is a rich mercie if our case were not desperate and we past hope of recouerie our redemption should not be so plentifull but when all seemes to goe one way when heauen and earth the Sunne the Moone and the Starres goe against vs then to ransome vs and to make a perfect restitution is to draw something out of nothing euen as in sicknes to haue either little danger oâ in great danger deliuerance by present meanes is nothing but in extreame perill when physicke can doe nothing and nothing maketh for vs but the graue then to be rescued from the graue and to recouer our life from the pit is redemption Death 1 AS we must thinke of life as being content to die so we must thinke of death as being content to liue And they are as well to be liked of that measurably feare death as they who ioy so much at it because they that moderately feare death haue this in them more than the other which is also allowable by grace and nature that they tremble at Gods iudgements 2. He said be neuer durst desire to die howsoeuer his continuall crosses did affoord him small desire to liue therefore he feared and forewarned men of these kindes of wishes because often the Lord heareth a man in iudgement though in some mercie and when he wisheth this or that affliction he laieth it on him so that after he cannot doe that good to others which to his owne comfort he might haue done 3 To one that said she feared death he said As I would haue you to thinke of life as being content to die so thinke of death as you would also be content to liue and as for the feare of death I like as well of them that measurably feare it as of them who so ioy at it for I hope and like well of them also Howbeit I see not this in those which is in them and which is a thing both allowed by grace and nature that is that they tremble at Gods iudgements You will say that notwithstanding you see not why you should not feare death seeing you finde no comfort in life to which I answere that your life hath not been without comforts howsoeuer things gone are soone forgotten though your coÌforts were not in the full measure hoped for and it may be that plentifull measure shall be giuen you in death But what if you should die in this discomfort for my part as I my selfe looke for no great things in my death I would not thinke more hardly of you neither would I wish any to iudge otherwise of Gods childe in that estate of death for we shall not be iudged according to that particular instance of death but according to our generall course of life not according to our deed in that present but according to the desire of our hearts euer before and therefore we are not to mistrust Gods mercie in death be we neuer so vncomfortable if so be it hath beene before sealed in our vocation and sanctification Desire 1 HE said God looketh to the desires not to the deeds of his children and if we purpose to doe good howsoeuer we finde ignorance what where and when to doe good God will direct vs in occasion place and time and in mercie will pardon our weakenes though we faile in the circumstances Dispraise 1 WHen any told a thing that sounded to the dispraise of a man he as not credulous in such matters would make shew to the carnall plaintiâe that he was as one not hearing and would fence off the matter a long time by causing him to repeate often his matter Diet. 1 BEcause no particular rule can be set downe how to amend excesse and defect in diet this were the best rule generally to be obserued so to feede as that we may be made thereby more fit either to speake or heare the praises of God with more cheerfulnes and reuerence Dreames 1 A Naturall dreame which commeth of naturall causes easily slippeth away but if our dreames dwell longer vpon vs and leaue some greater impression in vs they may be thought to proceed either from God or from the diuell And by these it is good to profit if they be fauourable by thinking such a thing we might haue if we
then to be admonished by vs. 126 Euen as a man hauing corne ripe when it is readie for âeare it should fall away againe into the earth reapeâh it so the Lord when a man is readie for his kingdome least he should become earthly again he cuts him off by death carrieth him into the barne 127 As when the Arke of God was with great gladnesse receiued of the Bethsaâites 1. Sam. 6. 19 when it came from the Philistims but with little reuerence vsed it caused a death and destruction to many so it is to be feared and almost looked for that vnlesse better order be taken the Gospell which should be our life will be our destruction and death 128 Because we are dimme of sight and the Lords workes haue like the curtaines of Salomon beautie within it is requisite that we hold our eyes neerer vnto them and put our heads as it were within them and consider them Cânt 1. 129 He said to one troubled You see now by experience that which the world seeth by bare knowledge that is how God corrects in mercie and with mercie corrects You are humbled for vsing euill meanes Iob said he desired to be strangled the âaylor went about to kill himselfe You sometime speake idly but when you are well you must presently be thankfull You thinke you cannot pray the Saints pray and when they pray not Christ prayes for you You feare much feare to sinne You are glad when good men are with you but take heed you tie not Gods helpe to bodily presence You must labour for two things first to come to the word secondly to the workes of your calling 130 It is a great mercie of God to be foolish and to be bunglers in sinning and as great a iudgement for men to be wise in their sinnes 131 When a man is most merrie he is most neere to danger We must feare God in prosperitie loue him and beleeue in him in aduersitie 132 He desired neuer to lay any worldly griefe neere his heart 133 When he spak to one vehemently against want of reformation he said I would our speech were lesse violent and our spirits with God more vehement Againe he said it is hard to spend our heate against our owne sinnes first next against the want of household reformation and against our enemies if they be present otherwise it is no diuine courage And saith he we must in this case euer trie our selues if we speake with mourning and pitie and we must be thankfull for the measure we haue which if it were more would couer many hypocrites c. 134 To a Noble woman asking him for good counsell he said Madame first God hath giuen you a birth blood passing many credit and countenance wealth and abundance in all which as you excell others so these things require in you the greatest care of well doing Wherfore my aduice and counsell is vnto you to trie your heart whether you haue in any measure beene answerable to these things in your obedience to the Gospell 135 To one very ciuill and vnspotted in life in outward appearance to the world yet much tempted and troubled in minde he spake not as some would do charging such with couering grosse sins vnder the cloake of hypocrisie but farre otherwise Because you are so blamelesse and vnspotted before men it is Gods great mercie least you should be an Heretike Papist or proud person to humble you euen in the sight of your naturall corruption seeing that thus you may see your selfe to want Christ as well as others 136 They that wil teach others effectually must be affected with the things they teach as he that will humble must be humbled he that will comfort must be comforted 137 There is a griefe that ends in laughter and there is a ioy that ends in weeping there is a mourning of the law for not doing good or doing euill and there is a weeping in the Gospell when we are glad if the things we haue done please God and this ends in consolation 138 Is not the sanctifying of the Sabbath commanded If they say it is a figure then I aske what truth is therein foreshewed If they affirme it to be a shadow then where is the bodie resembled If it be neither figure nor shadow but a rudiment whereunto doth it instruct vs And I would desire you to shew me where they finde it rather enioyned to the Iewes than to vs or if it was not commanded to Adam in Paradise But if they can neither shew it to be shadowing nor rudimentall but will graunt the permission of sixe daies trauell ãâ¦ã Now ââââ the working ân ãâ¦ã be a permission who ãâ¦ã ââ the ãâã of the ãâã be a commaundement who ââââ forbid it As ãâ¦ã ãâã leaue to ââte of all the fruites of the garden who could re ãâ¦ã the Lord restraining from one for his probation who could haue giuen lâââe to ââââ of it Or the Lord hauing permitted ãâ¦ã of all ãâã who for conference âââââââ forbid them The Lord hauing forbidden the vse of them in fasting who can permit them 139 He said thus to âne in an agonie vttering desperate things When you are well ãâã these speeches because God is much dishonoured by them And then ââ said that to giue place in temptation is to make ââ grow on vs we must therefore ãâã âhe diuell and he will flee from vs. And if we feele paine the best is in meekenes to ãâã to the Lord and to stay in Christ. For though many in pride of nature doe conteââââ the diuell yet that is his aduantage as much as in a fearefull nature In any wife in the temptation be afraide of yeelding for if once our mindes be out of peace if âââ forsake the word we shall goe into great extremities vnlesse it be for the prayers of the Saints For as giuing place to lust anger or sorrow is dangerous ââ also to giue place to feare is euill 140 We must in all things euery day labour for increase of faith repentance which because it cannot be done without meanes therefore we must vse them but âââ in ceremonie For we shall see that after fâââr meanes vsed in truth followes greater ãâã than vsing many meanes in ceremonie 141 To perswade a difference between ãâã and feeling he said that as we cannot feele the loue of a friend when he ãâ¦ã and yet are perswaded of his loue so we may be without a feeling of Gods loue and ãâ¦ã perswasion of it 142 It is wonderfull to see how God directeth the hearts of men simply minded in the feeblenes of their senses for as âââââ being âââââlly minded though he grâped was deceiued so Iacob being spiritually minded was by Gods prouidence directed when he blessed Iosephs children Gen. 48. 10. 14. 143 Dauid had many troubles and yet ouercame all but the falling into
if before it was begun is now continued or iâ it was not before now beginneth and neuer endeth world without ende For though true it is that sicknesse pouertie imprisonment or banishment haue ended their tearme in death yet a wounded heart which was temporall in this life is now eternall after this life that which before death was in hope recouerable is after death made vncurable and vnrecouerable It is good therefore to consider if euen in this life the torment of conscience be so fearefull how much more grieuous is it to sustaine it in hell where that is infinite which here is finite where that is vnmeasurable which here is measurable where is the sea of sorrow whereof this is but a drop where is the flame of that fire whereof this is lesse than a sparke But to shut vp this argument Some there haue beene who throughout all their life time haue beene free from all other troubles so as either they felt them not at all or else in very small measure and by that meanes neuer knew what outward trouble meant As for example some men there haue beene who for sicknesse neuer knew the head-ach for pouertie neuer knew what want meant who for discredit were neuer euill spoken of who euer put farre from them the euill day of the Lord who made a league with death as it were and a couenant with hell who though they could crucifie euery crosse rather than come vnder any crosse yet they could neuer escape a wounded conscience either in this life or in the life to come True it is that Gods children by faith and repentance doe often escape it but the wicked and such as are borne vnto it as to their sure inheritance the more they flie from it the more it pursueth them If we haue transgressed the Ciuill Iawes the Iudge by bribes may be corrupted if a man haue committed some capitall offence by flying his Countrie he may escape the Magistrates hands but our consciences telling vs that we haue sinned against God what bribe shall we offer or whither shall we flie whither shall we goe from his spirit or whither shall we goe from his presence If we ascend into heauen is not he there If we lie downe in hell is he not there If we flie to the vtmost parts of the sea is he not there also There needeth no apparitor to summon vs there needes no Bayly arrant to fetch vs there needes no accuser to giue in against vs sin will arrest vs and lyeth at the doore our owne consciences will impannall a Quest against vs our owne hearts will giue in sufficient euidence and our owne iniquities will pleade guiltie to our owne faces Thus we see both by the experience of them that haue suffered the wound of the spirit and by the comparing of it with other euils what a weight most grieuous and burthen intolerable it is to haue a tormented conscience Now let vs shew how we may preuent and by what meanes Gods children falling into some degrees of it for if it rage in extremitie it is an euill most dangerous may safely and quietly be deliuered from it And here a iust complaint is to be taken vp and it is a wonder to be marked that we see many so carefull and watchfull to auoyd other troubles and so few or none take any paines to escape the trouble of minde which is so grieuous We see men louing health and loathing sicknes in diet temperate in sleepe moderate in Physicke expert skilfull to purge and to auoid such corrupt humors which in time may breede though presently they doe not bring forth some dangerous sicknes yet to auoyd the diseases of the soule no man abateth his sleepe no man abridgeth his diet no man prepareth Physicke for it no man knoweth when to be full and when to be emptie how to want and how to abound Others caried away with the loue of riches and very slie to fall into pouertie will not sticke to rise early and take sleepe lately to fare hardly to teare and taw their flesh in labour by land and by water in faire and foule weather by rockes and by sands from farre and from neere and yet to fall into spirituall decaies to auoide the pouertie of conscience no man taketh such paines as though saluation and peace of minde were not a thing worthie the labouring for Some ambitiously hunting after honour and not easily digesting reproches behaue themselues neither sluggishly nor sleepily but are actiue in euery attempt by loue and by counsell by prudence and prowesse by wit and by practise by labour and learning by cunning and diligence to become famous and to shun a ciuill reproch yet to be glorious in the sight of God and his Angels to fall before the heauens in the presence of the Almightie to be couered with shame and confusion of conscience we make none account as they who neither vse any meanes to obtaine the one nor auoid those occasions which may bring the other Others vnwilling to come within the reach and danger of the law that they may escape imprisonment of body or confiscation of goods will be painefull in penall Satutes skilfull in euery branch of the ciuill law and especially will labour to keepe themselues from treasons murthers felonies and such like offences deseruing the punishment of death yet when the Lord God threatneth the seizure both of soule and body the attaching of our spirits the confiscating of our coÌsciences the banishing of vs from heauen the hanging of vs in hell the suspending of our saluation the adiudging of vs to condemnation for the breach of his commandements no man searcheth his eternall law no man careth for the Gospell neither the sentence of euerlasting diuorcement from the Lord neither the couenant of reconciliation is esteemed of vs. And to reach our complaint one degree further Behold the more we seeke outward pleasures and to auoid the inward trouble of minde the more we haste and runne into it and suddenly plunge our selues in a wounded spirit ere we be aware Who posteth more to become rich who hopeth lesse to become poore than the marchant man who aduentureth great treasures who hazardeth his goods who putteth in ieopardie his life and yet suddenly he either rusheth vpon the rocke of hardnesse of heart or else is swallowed vp of the gulph of a despairing minde from which afterwards he cannot be deliuered with a ship full of golde Wofull proofe hath confirmed how some men wholy set on pleasures such as could not away to be sad and to be hedged vp alwaies of godly sorrow haue had their tables made snares and euen their excesse of pleasures hath brought excesse of sorrowes and whilest they laboured to put the euill day farre from them they haue vsed such follies as haue bred them most bitter and terrible torments of their fearefull and trembling consciences There be some of another sorte who
againe In like manner I say it fareth with them who either vnreuerently haue refused the meanes which should keepe their soules from surfetting or else vnthankefully haue abused those helpes which might haue recouered them againe From hence it coÌmeth that some men are as much grieued for not vsing their good giftes to the benefit of Gods Church as others are troubled for pestering the Church with vnprofitable corruptions or as we shall see a rich man sometimes as much humbled for not giuing money to the poore which he might haue done as for heaping vp riches falsely which he ought not to haue done And thus many hauing receiued good gifts and graces from the Lord are seasoned sanctified by afflictions whereby they are taught to put their gifts in vre and to offer their seruice to Christ and others are forced to hide their gifts which cannot be without some decay of Gods glory without offence to the weake without the losse of many soules which otherwise might be wonne to the Gospell and without strengthening the hand of the aduersarie to slander our darke and dumbe profession All which things will in the ende bring terror of minde because if the Lord cannot worke vpon vs by taking away goods friends credit wife children or such like to bring vs to repentance he will surely whip our naked consciences he will enter euen into our very entrailes and pierce our secret bowels As we must examine our selues thus for sinnes of time past and present so must we vse this practise in sinne to come and this is very needfull For were it so that our life and conuersation were such as neither before nor after our calling man could iustly accuse it yet the hidden corruption of our nature may threaten some hainous downfall in time to come which hath made men of very good report conuersation to hang downe their heads and feare their secret hypocrisie as that which may breake forth to the shame of all their former life in time to come But because we forget to speake of them that in the examining of their liues past are much grieued for the want of sinceritie and for priuie vaine-glorie in themselues let vs before we goe to the searching of our hearts in sinne to come speake somewhat of this Men troubled for this priuie pride are either touched or not touched If the veile of sinne was so great in them that it hid Christ from them it is the good will of God that by this sight of their secret sinnes they should come to see the righteousnes that is in Christ Iesus and so they shall the better be kept from being iusticiarie Pharises For when being a long time well brought vp and leading a ciuill life the diuell would perswade vs of some inherent righteousnesse in vs it is the wisedome of our God to touch vs with the conscience of most hidden corruptions as also to certifie and make knowne vnto vs that euen from our birth there was a secret seede of sinne in vs which without the Lord watching ouer vs would surely haue broken forth to his dishonour As for them which haue had some working in them and yet are often plunged with sore distresses this trouble commeth to them for two especiall causes either for some hypocrisie that they did more in shew than in truth wherefore the Lord bringeth them backe againe to see their corrupt proceedings and that they may know all their religion to be but hypocrisie and all their righteousnesse to be but vnrighteousnesse or for the abusing of their knowledge in that they made it but a maske to iuggle in and that they made their affections to fight with their owne iudgements We must remedie this by not thinking of our selues aboue that which is meete and by labouring to imbrace the truth in truth And here let vs note that many of Gods children accuse themselues of hypocrisie when indeed they offend not in it for the most righteous persons are their owne greatest accusers and yet the accusation doth iustly arise from some fault on their parts for though they haue done things in truth yet because with truth they laboured not to see their secret corruptioÌs in some other matters they sustaine this trouble of minde So that there is nothing harder than to siât and search our hearts to the bottome whether we respect our sinnes past or our sinnes present whether we looke to our priuie pride hidden wants or secret corruptions And to returne from whence we digressed to the examination of our hearts in sinne to come let vs obserue that in Gods children there is such a iealousie as they tremble at the very first motions and quake at the least occasion of sinne although because vice will sit in resideÌce very neere vnto vertue there may be in them sometime too much scrupulousnes This feare causeth the dearest of the Saints of God to reason on this sort O Lord I see how many excellent in gifts and constant in profession for a long time whose ende hath not answered their beginnings whose deaths were not like to their liues This is true whether we looke into the word or into the world and it is a thing that may much humble vs. For though we may remember what we haue beene and know what we are yet who can tell what may come vnto him hereafter Oh that the serious meditation hereof would dwell long vpon our consciences that with an holy iealousie we might preuent the sinne that is to come But alas there be some venturous knights which think it no masterie to offer themselues to masking minstrelsie and dauncing nor to runne into quarrels braules and contentions as though they had their eares their eyes their hands and their feete in their owne power and at commandement to vse and gouerne as themselues list Howbeit Gods children better fenced with his grace than those bold bayards are afraid of these occasions as knowing full well that their eyes may soone be prouoked to lust their eares may quickly listen vnto vnchast delights their hands may suddenly strike a deadly blow and their feete may easily be sâared in carnall pleasures Beware O man be circumspect O woman that thou prostitute not thy selfe to too much libertie for although in comming to such lasciuious and contentious places thou diddest purpose none euill yet for thy ventring without warrant thou maist be ouer thy shoes in sin and plunged in some wicked attempt ouer head and eares ere thou beest aware And because vice is so confine vnto vertue beware also of superstition for still the enemie laboureth either to make thee too hardie in sinne or else he will cause thee to be too fearefull and superstitious either he will puffe thee vp with presumption or assault thee with desperation To these tentations our nature is very pliable first to presumption as may appeare by our common speech âush the preacher is but a man as
can be vnderstood of Christ in whom was no sinne and therefore no rising from sinne And thus much for the places of the old testament now we will alleage those places of the new First let vs consider of the words wherewith our Sauiour Christ confuâeth the Sadduces Math. 22. 32. I am the God of Abraham of Isaac and of Iacob God cannot be sayd to be the God of Abraham being dead except he raise his body againe which he hath in keeping as well as his soule For he saith not I am the God of Abrahams soule but I am the God of Abraham the God of his whole man wherefore it must needes be that Abraham must rise againe Mât. 25. 31. When the Sonne of man commeth in his glorie and all the holy Angels with him then shall hee sit vpon the throne of his glorie Likewise Luke 14. 13. When thou makest a feast call the poore the maymed the lâme and the blinde 14. And thou shalt be blessed because they cannot recompense thee for thou shalt be recompensed at the resurrection of the iust As if our Sauiour Christ should say although thou maiest think that all the things thus giuen are lost here yet there commeth a time when thou shalt reape the recompence plentifully and haue thy reward with the iust Ioh. 5. 28. 29 The Lord sheweth the resurrection of both estates and willeth them not to maruell that he should raise their soules to life which would raise their bodies from death â8 Marueilâ not at this saith he for the houre shall come i. the which all that are in the graues shall heare the voyce of the Sonne of man â9 And they soâll come forth that haue âââ good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation Ioh. 11. Martha as we shewed before plainely testifieth of the resurrection and confesseth her faith therein Act. 3. 19. The Apostle Peter calleth this rising againe the time of refreshing a thing most comfortable for as the wearisome way saâing man recreateth himselfe with his Inne at night so the godly shall surely after their troubles bee renewed and refreshed at the presence of Christ. Act. â3 6. Paul sheweth to the Pharisies how hee was accused of the hope and resurrection of the dead And Act â4 15. Paul protesteth his faith of the resurrection that it should bee both of the iust and the vniust which thing wrought in him as it ought to do in all a carefull conscience of well doing and therefore he addeth in the verse following 16. And herein I indeuour my selfe to haue alway a cleere conscience toward God and toward men What is more largely proued and confirmed than this 1. Cor. 15. 10. in the whole chapter throughout Besides 2. Cor. 5 10. Wee must all appeare before the iudgement seat of Christ saith the Apostle that euery one may receiue the thiâgs that are done in his bodie according to that he hath done whether it be good or euill Philip. 3. 21. it is said that Christ shall change our vile bodies the place is set downe before The manner and end of this resurrection is also set downe 1. Thes. 4. 14. 15. 16. 17. If wee beleiue saith Paul that Iesus is dead and is risen euen so them which sleepe in Iesus will God bring with him 15. For this say wee vnto you by the word of the Lord that wee which liue and are remaining to the comming of the Lord shall not preuent them which sleepe 16. For the Lord himselfe shall descend from heauen with a shoute c. The Epistle to the Hebrues chapter 11. painteth out the manifold martyrdomes of the saints and sheweth how some were racked and would not be deliuered others were tried by mockâ and scourgings by bands and imprisonments they were stoned they were hewen in sunder they were tempted and so forth and why did they indure these things The Apostle telleth vs verse 35. That they might receiue a better resurrection than any deliuerance they could haue here Againe verse 39. These obtained not the promise that is not the accomplishment of the promises verse 40. Why God prouiding a better thing for vs that they without vs should not be made perfect for euen the first member of Christ dying many thousand yeers agoe shal not receiue the fulnes of the promise that is in bodie and soule vntill the last member be readie But of all places most excellent are these 2. Pet. 3. 10. The day of the Lord wil come as a theefe in the night in the which the heauens shall passe away with a noyse and the elements shall melt with heate and Reue. 20. 11. And I sawe a greate white Throne and one that sate on it from whose face fled both the earth and the heauen and their place was no more found 12. And I sawe the dead both great and small stand before God c. 13. And the Sea gaue vp her dead which were in her and death and hell deliuered vp their dead which were in them Now as we here haue receiued the trueth of the doctrine so now let vs see into it further by reason that as on the one side we cannot denie there is a resurrection seeing the word doth confirme it vnlesse we will depart from the faith and denie the word so on the other side when we shall see how these things are we cannot withstand it euen with reason vnlesse we be senselesse The reasons therefore which we will vse are partly drawne from God himselfe partly from the order of nature and from the creatures partly from the commodities which accompanie the trueth of this doctrine and from the inconueniences which ensue the contrarie Those proofes which are drawn from the Lord himselfe are to be considered either in his owne person simply or as we consider of him in his Mediatorship and as the second person in the Trinitie Concerning those things which are in his owne person we must obserue his trueth his iustice and his power his trueth because heauen and earth shall passe but no title of his word shall faile and his promises in Christ Iesus are Yea and Amen Wherefore whatsoeuer the Lord hath set downâ in his word to bee done it must beare with vs that credit that it is our part with Abraham to yeeld to it though outward meanes seeme cleane contrary and with Marie to beleeue it although no visible meanes are apparant His iustice is so espoused to his trueth that whatsoeuer we haue heard out of the word the equitie of his iustice doth require both to the accomplishment of his promises in rewarding the godly and the fulfilling of his threatnings in reuenging the vngodly This we see Matth. 25. 33. where by the rule of righteousnesse he seâteth the sheepe on the right hand and the goates on the left Luk. 16. 23. it is set downe how the rich man being in
their bounds breake out of their bottels cloysters and chambers to ouârflow all is vnable to drawe our bodies out of the dust Sure it is that flesh and blood can hardly admit this doctrine and therefore we had neede to arme our selues with these and such like meditations If we weigh more deeply the prouidence of God in his Church either whilest it was more particular in one familie or more general in moe we shall haue our faith in this doctrine the more coÌfirmed For he who accomplished his promise made vnto Abraham in blessing al the nations of the earth in his seede euen when the ordinary course of nature was dead both in Abraham and Sarah by bringing Isaac out of their loynes and fulfilled his couenaÌt vnto Dauid his seruant in bringing Iesus into the wombe of Mary whilest as yet shee knew no man who was the promised seede to bruise the Serpents head is no lesse able to take vs out of the drie wombe and dead bowels of the earth according to his promise Gen. 22. Abraham at God his commandement is readie to offer vp his sonne Isaac in whom all the promises were to be accomplished neither was he hindred by vnbeleefe why The Apostle saith Heb. 11. 19. He considered that God was able to raise him vp euen from the dead from whence he receiued him also after a sort neither would he tye the power of God to ordinarie meanes Thus we see he ouercame all vnbeleefe by faith in the resurrection What if we consider how mightily the Lord restored and multiplied his Church after he had ouerflowed the whole earth with water What if we call to minde the mightie preseruation of the Church in deliuering them through the red sea when the waters diuiding themselues stood as a wall on either side of the Israelites What if we consider how mightily the Lord coÌducted his people safely thorough the wildernesse fortie yeeres giuing them Manna from heauen water out of the rocke healing them that were stung of Serpents with the beholding of a dead Serpent and preseruing their apparell that it was not worne in so long a time Shall we not thinke that the same God is able to raise the bodies of his Saints out of the earth It is recorded 2. King 4. 36. that Elisha the man of God restored to the Shunamite her sonne being dead and 2. King 13. 21. we reade that a dead man being cast into the sepulcher of Elisha and touching his bones reuiued and stood vpon his feete Did God thus confirme the doctrine of Elisha and will he not much more confirme the doctrine of his deare Son Could Elisha by the power of God giue life vnto others shall not the Lord aduance his owne person in himselfe at the last day Daniel 3. Shadrach Meshach and Abednego refusing to serue the false gods and the golden Image which Nebuchadnezzar had set vp who might haue had policie to haue kept their faith to themselues as our Familists do now adaies were cast into the hot fiery furnace and yet by beleefe in God were so preserued from it that the fire had no power ouer their bodies not an haire of their head was burnt neither were their coates changed nor any smell of fire came vpon them Dan. 6. the Prophet of God refusing the commaundement of the King was cast into the den of Lyons who by faith obtained the Angel of the Lord to shut vp the LyoÌs mouthes that they could not hurt him Ionah 2. we reade how he being in the fishes bellie three daies and three nights at the commaundement of the Lord was cast out vpon the drie land Matth. 27. 52. it is said that the graues did open themselues and many bodies of the Saints that slept arose 56. And came out of the graues after his resurrection and went into the holy citie and appeared vnto many What shall we say of these things Did the fire contrarie to it nature cease to burne the bodies in it at the presence of an Angell will it not restore the bodies being burnt at the power of God presence of Christ Did the Lyons spare the body from deuouring and shall they not deliuer againe the bodies hauing deuoured them Can the Whale deliuer Ionah after three daies and will not the sea surrender her dead Did the dead arise before their time to shew Christ his passion shall they not arise at their time to appeare at his glorious comming Cannot that God that made Angels to appeare in humane shape make men appeare out of the earth in their owne shape And why did the Angels from heauen the dead bodies from earth so suddenly receiue that estate and so suddenly lay it downe but to shew that their time of perfection was not yet come Now let vs see those reasons which are drawn from God as he is our Mediatour wherein we will consider certaine things done in his owne person and things to be obserued in the meanes which leade vs vnto him Luk. 8. 55. Our Sauiour Christ ariseth from death to life the daughter of Iairus And which is a further degree Luke 7. 14 he reuiued the widowes some lying on the beare in a coffin readie to be buried Nay which yet is a further degree and more marueilous Ioh. 11. 44. he raiseth Lazarus Marthaes brother hauing been dead foure daies Lastly Matth. 26. he mightily raiseth himselfe hauing beene dead three daies and three nights and that without all qualitie of corruption Who then dare doubt vnder paine of damnation that the same Iesus Christ can raise our mortal and corruptible bodies or that he will not change our vile bodies and make them like his glorious body by thaâ mightie power whereby he is able to subdue all things vnto himselfe Behold Pilate sealeth the stone which couereth Christ in his buriall armed men are prepared and watchmen sit at the graue neither could all these things keepe vnder the power of Christ from rising What then Forsooth which is most vnlike they inuented that poore sillie soules came stole him from the armed men Well he was seene first of Mary then of certaine Disciples afterward of moe than fiue hundred We see now his rising was corporall it was no spirituall resurrection in what sort he rose in like manner shall we rise also but he rose in the flesh then shall we rise in the flesh and therefore not in the spirit alone as our brainsicke heretikes imagine Now he rose not for his owne cause no more than he was purely borne holily liued and innocently dyed all these things he did for vs that we might be sanctified that we might be iustified that we might be glorified Neither did he suffer in the bodie alone but in the soule also whereby he shewed that he freed not the soule alone but the bodie also because the body as well as the soule was guiltie and punishable for sinne He rose not in soule alone but in
that before the foundation of the world was laide the foundation of our saluation was made before we sinned the remedie against sinne was found before the maladie the Lord had prepared a medicine before wee were damned he had purposed a way how wee should be saued In respect whereof seeing we are rather to reioyce in this that our names are written in heauen than if wee had power without hurt to treade on Scorpions or had spirites subdued vnto vs Luke 10. 19. 20. wee conclude with the Prophet Psalm 65. 4. Blessed is the man O God whom thou chusest and causest to come vnto thee The substance of this blessednes is our redemptioÌ in Christ Iesus which is the Lambe of God that taketh away the sinnes of the world Ioh. 1 29 by whose blood we haue the forgiuenes of our sinnes Ephes. 1. 7 and by whose Spirit when we haue beleeued the Gospel wee haue the earnest of our inheritance Ephes. 4. 14. The excellent price whereof is set out vnto vs herein in that being filthy in the blood of our sinnes he washed vs with his owne blood Heb. 9. 14. in that hee being iust suffered for vs being vniust 1. Pet. 3. 18. in that we being of no strength vngodly he died for vs Rom. 5. 6. in that we being enemies through sinne were reconciled by him to God the Father Rom. 5. 12. Wherefore seeing he is Blessed whose wickednes is forgiuen and whose sinne is couered Psalm 32. 2. let not the wise man glorie in his wisedome as though it made him happie nor the strong man glorie in his strength neither let the rich man glorie in his riches but let him that glorieth glorie in this that hee knoweth the mercie of the Lord wherein consisteth our saluation Ier. 9. 23 24. And let vs all learne the meaning of the salutation of Elizabeth to the virgin Marie Luk. 42. Blessed art thou because the fruite of thy wombe is blessed The formal cause is the illumination of God his spirit making vs capable of the former mysteries sealing them to vs with such assurance in our hearts that wee dare boldly crye Abbafather that wee dare boldly say If God bee on our side who can stand against vs Such blindnesse folly and incredulitie possesseth vs by nature that of our selues we can neither see into these mysteries of our saluatioÌ nor beleeue the thing we see concerning our comfort vntill we haue receiued of this Spirit which coÌmeth from aboue For none commeth to Christ vnlesse the father draw him and how draweth he but by inlightening the hearts of his elect by the holy Ghost Ioh. 6. 44 Wherefore seeing these things are not reuealed vnto vs but by the Spirit 1. Corinth 2. 14. we end with that blessing of the Lord Iesus to Peter Matth. 16. 17. Blessed art thou Simon thou sonne of Ionah for flesh and blood hath not opened this vnto thee but my father which is in heauen The instrumentall cause is partly within vs as faith partly without vs as the word and the appurtenances accompanying the same as Prayer the SacrameÌts the discipline of the Church Faith being the ground of things which are hoped for the euidence of things which are not seene Heb 11. 1. doth so applie the promises of God to our proper and peculiar comforts that it sealeth vs vp to the Lord affoording a certaine testimonie to our hearts that we haue not in vaine receiued of the good spirit of God Now because there is a certaine kind of faith which Satan himselfe doth broach in his schoole and propounds as a principle to all his schollers seeing the Papists vrge faith in their vnwritten verities the Familists will haue it in their foolish reuelations The Turke requireth it in his dry speculations of Mahomet and the wizzard will seeme to demaund it in his deuillish incantations we must not beleeue euery spirit but trust to the word onely which is our sure load-starre and touch-stone and being it selfe firme doth make our faith in it most firme sure and vnchangeable This blessednesse to haue the Lord communicate himselfe to vs by his word is priuiledged aboue that praise which the woman gaue our Sauiour Christ Luk. 11. 27. as may appeare by his sharpe answer Yea blessed are they that heare the word of God and keepe it Wee conclude then with the Psalmist Blessed are they that dwell in the house of the Lord they will euer praise him Blessed is the man whose strength is in the Lord and in whose heart are his waies Psal. 84. 4. 5. If the Queene of Saba couÌted those men happy that might stand before Salomon and heare his wisedome 2. Chron 9. 7. if Dauid thought it a high recompence and princelike benefit to preferre the sonne of Barzillai to sit at the table of Salomon how great is our happines to heare the wisedome of Christ how high is our blessednes to sit at the table of the Lord where not Salomon but a greater than Salomon is present where not Salomon but a wiser than Salomon speaketh vnto vs Behold then the causes of true blessednes which are our election redemption illumination sanctification all which are sealed vnto vs by the holy Ghost the spirit working faith through the word preached Christ Iesus so sending his Spirit to renue vs God the Father sending his Sonne to redeeme vs redeeming vs to call vs calling vs to iustifie vs iustifying vs to sanctifie vs sanctifying vs hee sealeth vs by his spirit and so by all these doth hee lay the sure ground-worke of our saluation and eternall blessednes Concerning the effects of blessednesse some are inward and some are outward the effects inward are partly in respect of our selues only partly in regard both of our selues and of others those in our selues are either concerning mortification or about our sanctification The first of these is both truly orderly couched in that sermon of the Lord Iesus Marth 5. where those men are set in the first ranke who are emptied both of the opinion of their owne wisedome and of all perswasion of their owne righteousnesse and of those it is said Blessed are the poore in spirit for theirs is the kingdome of heauen Now because many haue lost their hold in iudgement who haue not so throughly giuen ouer in affection in the next degree happines is promised to such who are so farre descended into the sight of their owne vilenes and sense of their naturall coruptions that they are not onely conuinced of an vnrighteousnesse inherent in their iudgements but also are much humbled for it in their affections of whom the Lord of comfort hath thus determined Blessed are they that mourne for they shall be comforted Further for that Sathan laboureth and preuaileth much in ouer comming exercised mindes with pettie shames a thing oft incident to afflicted consciences the next be atitude is allotted to them that are meeke in spirit
serue the world if all our minde heart and affections bee giuen to the world wee cannot serue God They then that are filled with wine are drunken cannot haue the holy Ghost I say drunken because otherwise there were no reason For one may drinke wine moderatly and yet speake wonderfully of the workes of God and a man may after eating and drinking vtter the graces and praises of God to shewe that he hath not immoderatly abused God his creatures For it is a flat argument whereby we may proue our selues that if after our repast receiued wee can discreetly reuerently and humbly speake of things to God his praise and glorie we haue not been immoderate or intemperate deuourers of his gifts This is a profitable argument and worthie our meditation In what worldly thing soeuer we exceede we cannot applie our selues to God his kingdome For if the kingdom of God be our chiefest delight we shall vse this world as though wee vsed it not Wee are wont to marueile much that after the word preached our prayers made the Sacraments receiued there yet appeareth no change nor alteratioÌ in vs our affections are as they were our life is the same that it was before but we doe not consider that before we came to the word prayer and Sacraments our hearts were fraught and ballaced with worldly cares so that there was no place left voide in our affections for the word and that our hearts were so pestred and thronged with vaine pleasures that there was no roome for God his spirit to keepe residence in and for religion to dwell among vs. The due consideration whereof must waine vs from the world and surfeting pleasures which locke vp our hearts that the Lord cannot enter in We cannot well runne with the Hare and hold with the Hound wee cannot hold fire and water together we cannot reconcile Christ and Belial light darkenesse God and the diuell If one be vp the other must downe if one be downe the other will vp Againe we marueile that after the word preached we are so ouertaken with our accustomed pleasures and profits seeing that whilest we did heare we had a secret and sweete disliking of sinne and an irking of our selues for the same so long as these after-thoughts correct the former Surely I answere out of Paul 2. Cor. 3. 3. because we are yet carnall we are more carnall than spirituall we are babes in Christ we haue but young beginnings in Christ but old proceedings in the world Why then doe we come to God so halting and limping euen because we are not come to any good growth in new birth Howbeit let vs beware that we continue not still to be staruelings least it breedeth in vs a sickne vnto death both of body and soule If we were more spirituall than carnall had the Spirit powred vpon vs in some plentifull measure were fully perswaded of God his prouideÌce watching ouer vs of the ministerie of his holy Angels waiting vpon vs assured of the glorie of the life to come feeling the mightie power of the word of the law to humble vs of the Gospell to breede faith in vs of the Sacraments to seale vs of Christ to liue in vs oh how should we liue in this world Whilest Christ liued in Paul he vsed this world as though he vsed it not he felt such ioy in the fruites of the Spirit that all other things were vile vnto him So the cause why good motions die in vs so soone and the suggestions of the flesh preuaile so strongly against vs is because we are more carnall than spirituall Many rules may be giuen how a man may vse himselfe but to set downe all either we shall come short or else in reaching some good measure of them we may swell in priuie pride but learne this well and learne all which after a long part of a sermon our Sauiour Christ concludeth with Matth. 6 33. First seeke ye the kingdome of God and his righteousnes c. This is hard but if we come to any meane growth in holines and taste how sweete the Lord is to vs then we shall surely feele our flesh not to be so masterfull neither shall it be so laborious to doe the good we desire to doe The argument of the Apostle we see is this It is so farre from these men that they are drunken that it is God his spirit in them than which two what can be more contrarie and it is written euen by one of your owne Prophets In the last daies I will powre out my Spirit vpon all flesh c. This is now come to passe and therefore Christ his kingdome is now For whensoeuer God his Spirit shall come vpon all then is the kingdome of Christ come but now God his Spirit is come vpon all therefore now is the kingdome of Christ come Thus the Apostle reacheth vs how we may know when and where Christ his kingdome is euen where as well the young as the old the women as the men the seruants as the maisters can shew forth the workes of the Lord. In Poperie men and women old and young maisters and seruants could not talke of the mysteries of God therefore in Poperie there is not Christ his kingdome And though our compound Anabaptists haue great things in their mouthes yet because their men and women speake nothing but dreames forsaking the word of God they haue not the kingdome of Christ. In many places in the daies of Queene Mary both old and yong were not afraid to shew the praise of God as well women as men boldly professed the truth not only maisters but seruants gaue testimonie to the Gospell with their bloud and therefore then in such places appeared this kingdome And we may safely at this day reason so in euery congregation where old and young men and women can speake the praise of God there is the Spirit of God there is the kingdome of Christ otherwise if these things are not there there is not his kingdome what meanes so euer are vsed And now to braunch out these words more particularly first we are to note that God bestoweth such an excellent thing as his Spirit secondly that so excellent a thing is sent to so vile a thing as flesh thirdly this grace is not leased out to a few here and there but is freely offered to all sorts ages sexes and conditions of men fourthly it is not distilled by thinne drops but powred out in full measure and plentifull abundance What more vile than flesh what more pretious than the Spirit of God the excellencie whereof we shall see more euidently Ioel. 2. where after the Prophet had seuerely threatned the Iewes and exhorted them to conuert he comforteth them againe by promising vnto them the renewing of God his mercies and not staying in telling them how the Lord would send them againe corne wine and oyle he commeth at the last and putteth them in minde of that which
counteruaileth all the rest and saith that the Lord will giue them his Spirit to be powred out vpon all flesh which may seale and season all other his benefits and which neuer should leaue them vntill they were come to life euerlasting Aboue all gifts then in the world this is the gift of gifts the Spirit of God in which one the Lord preferres vs not onely aboue all other earthly creatures but also aboue many men like to ourselues whilest he maketh vs Kings Priests Prophets by powring the same spirit vpon vs. The excelleÌcie of this benefit Christ himselfe teacheth vs where he teacheth the people to pray saying Which of you iâ your childe shall aske you a peâce of bread will insteâd of bread giue him a stone c if you that be euill doe know how to giue vnto your children good things when they aske them how much more shall your heauenly father giue you good things saith Matthew his Spirit saith Luke This is the top this is the head this is the height this is the depth of all good things euen the Spirit Now if this is life eternall Ioh. 17 3. to know the Father to be the only very God and whom he hath sent Iesus Christ and no man can euer doe this but by the spirit of God whereby we know and beleeue this according to the word and so liue for euer who will denie this gift of all gifts to be most principall If this be the dignitie of dignities that we are the children of God and heires of a better life how precious a thing is it to haue the priuiledge of God his owne spirit which giueth vs the full title interest and assurance of all these things vnto vs Againe if this be the âulnes of our reioycing in the day of Christ that he is made of God vnto vs wisedome and righteousnes and sanctification and redemption and that through him we are as fully more assuredly perfect as euer Adam was in his creation and we cannot haue this wisedome vnlesse the Spirit telleth vs how we are cleered thereby from our ignorance we cannot reioyce in this righteousnes vnlesse the spirit assureth vs that by it we are acquited from our guiltines we can haue no comfort in that holines vntill we know by God his spirit it answereth for our impurenes and prophanenes and so seuereth vs and putteth vs apart to the works of sanctification we cannot triumph in our redemption vntill the comfortable spirit of God stay our impatient spirits by an vndoubted expectation for the glorious appearing thereof without this spirit all things are death but with this all things are life This bringeth knowledge in the things whereof we are ignorant this brings to our remembrance the things which we haue knowne and forgotten this assures vs of things wherein we haue been wauering this ioyneth vs to God and vniteth vs to Christ when we goe astray we come home by the spirit when by it we are renewed and by the same we are established come life come death come honour come dishonour prosperitie aduersitie wealth or woe the one shall not too much lift vs vp the other shall not too much cast vs downe If the Lord giueth vs an healthfull bodie credit riches and authoritie we are hereby resolued to glorifie God by these things to redeeme the time and so to possesse them as though we possessed them not if the Lord denieth vs these things and sendeth sicknes discredit pouertie and obscuritie the Lord will send a recompence of inward things and wanting bodily health he will giue the saluation of our soules in stead of outward credit we shall haue credit with God and be well thought of among his children and if wanting worldly riches we be enriched with heauenly things we haue lost nothing hauing changed drosse and dung for gold Without this wit becommeth subtiltie wisedome worldly policie authoritie is armed to tyraÌnie dignitie breedes ambition riches engeÌders couetousnes Physicke is made vnfaithfulnes Law proueth craftines Diuinitie degenerates into heresie to be briefe without this heauenly gift of God sanctifying all gifts the wiser man the fairer man the stroÌger man the fitter pray for the diuell the meeter subiect for him to work vpon But to haue wit and therewith the spirit of God sanctifying it what a thing is this To haue riches and the spirit of God to vse them is a double blessing to haue authoritie and in it to be guided by God his spirit what good may one hauing this benefit doe either in Church or Common-wealth If the spirit be absent all turneth to our hurt to God his dishonour to the establishing of Satans kingdome and with this all things are seasoned with their vse seruice and ministerie vnto vs. Oh how are we to pray that Ministers that Magistrates that euery one of vs may haue so great a good The Ministers that they may purely boldly preach Iesus Christ that they may be Ministers of the quenching spirit not Ministers of the bare and killing letter that they may preach the crosse of Christ sincerely and not themselues vain gloriously Magistrates that they may prouoke obedience by good gouernment that we our selues might liue holily both before God and men This then is that which keepeth a tenour in all things this giueth the pith and marrow of goodnes to euery thing If religion come once but to serue for fashion all wil be confounded Among many rules this is a notable rule to haue our hearts filled with heauenly and spirituall delights which fenceth out as at the doore and first entrie many idle discourses and vaine platformes of worldly deuises and causeth vs to vse this life as though we vsed it not And as they that are giuen to the world are not fit for God his kingdome so they that are replenished with good things haue such an inward and sufficient working in them as they seeke not after earthly things with those greedie affections wherwith others doe The Papists and Anabaptists rather babling than prophecying shew they haue no true reuelations how soeuer they bragge of them because they haue not the spirit and yet in that they are so painfull by their illuding spirit wherewith they were deluded to delude others this must make vs ashamed either of our ignorance or that hauing knowledge and the holy Ghost teaching vs we trauell no more to winne others vnto Christ. For whosoeuer is so ignorant that he cannot giue an account of his faith to God his glorie and the edifying of others he cannot say that he hath the spirit of God If any haue Christ his spirit he is Christs if he be Christs he must be a Prophetable to giue an account of his faith being required and so he is Gods if he be Gods then come life come death come health come sicknes come what will all comes well if a man hath outward things he is not too much puft vp with them if he hath them not
Noah to become a laughing stocke to his owne son What heart-breaking to Dauid by his owne sonne to bee thrust from his kingdome So grieuous were those punishments laid vpon them that if without any respect of hell or heauen we could consider of them we had rather want all the pleasures of sinne which they enioyed then wee could beare the reproch and feele the paine which they suffered Last of all when the graces of the spirit of God are once decayed they can neuer bee repayred and recouered but with much sorrowe and great danger for it cannot but breede much sorrow of heart to remember his former sinnes to examine and see the greatnes of them to apply Gods iudgements to them and to prouoke himselfe to sorrow for them This is as it were to goe through the pikes and through a purgatorie in this present life and yet this must be done before wee can recouer Gods graces againe Againe it is a very dangerous thing for in such cases men are brought as it were with Ionas into the bottome of the sea and as Dauid saith into the deepe waters so that all the surges and waues doe passe and flow ouer him Now we know what danger it is for a man to be thrust ouer head and eares into the deepe waters and therefore they that are in such a case are in great danger Wherefore all these things considered the losse of all our labour the losse of all true ioy the vnfitnes to doe good the readines to sinne the griefe and daunger that insueth thereof will or at the least wise may cause vs to beware how weâ quench the spirit And this is the vse of the doctrine in humbling of vs which also doth furthermore serue to comfort vs knowing that we may suffer a great decay of Gods graces yet by the rod or by the word of God or by both they shall be renewed in vs againe And thus much of this commaundement that the Apostle giueth here that we should not quench the spirit OF MVRMVRING THE SECOND SERMON Exodus 16. 2. And all the congregation of Israel murmured against Moses and Aaron MANY men nowadayes hearing the often murmurings of the children of Israel doe euen spit at them and account them as the worst people vnder the Sunne which would so often and so obstinately rebell against the Lord. But these men doe little consider either the temptations wherewith the Israelites were prouoked to murmur or the corruption of their owne hearts which will as bitterly murmur vpon lesse occasion For albeit they were an obstinate and stiffe necked people as Moses witnesseth of them euer since they came out of Egypt vntill now yet here no doubt they were vehemently tempted when they from the plentie of all things which in Egypt they enioyed were brought into a rough desert wildernes being sixe hundred thousand men besides women and children great store of cattel hauing neither meate nor drinke wherwith they might be nourished Wherefore let vs cease to wonder at this people and let vs in them see our owne corruption we shall finde it to be as great as euer theirs was For doe not many men I pray you euen among vs beholding the riches of others or the plentie of things which the Lord bestoweth vpon his Magistrates or ministers for the faithful discharge of their duties doe they not I say murmur against Gods seruants set ouer them And are they not more grieued for the waÌt of such things than thankful for that the Lord hath freed them from such troubles which others haue or giuen them sufficient to liue vpon True it is notwithstanding the greatnes of this peoples temptation yet their sinne was wicked in them and great and hainous in the sight of God because that whereas they had often times manifold waies after a wonderfull manner felt and tasted of the goodnesse of the Lord in so much that the very vnthankfullest of them all had been driuen to confesse it for wonderfull was their deliuerance out of Egypt so miraculous was their preseruation at the red sea and infinite mercies more aboue hope and expectation bestowed vpon them yet now forgetting all his former benefits would so gradge and murmur for the want of meate that rather than they would continue still they would wish againe to returne to bondage And indeede such is the nature of murmuring that it will cause a man not only to forget Gods benefits but to forget that he is a man It preuailed so much with this people that they wished themselues againe in Egypt although they knew that there they were most miserably afflicted that the Lord in carrying them thither at the first did in iustice punish them for their sinne And this wish of theirs is as much as if they should haue said would the Lord had at once cut vs off and destroyed vs rather than left vs in this case Thus they were contented to doe so that they might haue their bellies full and rather than they would depart from their flesh-pots and other pleasures which in Egypt they inioyed Many are like minded to these people nowadaies for wee see diuers vpon their death-beds very senseles and secure who can be conteâted with open mouth to record the goodnesse of God towards him in things concerning this present life but in the meane time being without hope sense or feeling of the sweete ioyes to come doe die thus by their fleshpots Othersome if they bee brought to any miserie as pouertie sicknes or such like doe beare it so impatiently that in their hearts and oftentimes in open speeches they wish they neuer had been borne shewing thereby that their flesh-pors doe more like them and their health doth better please them than the goodnes and louing countenance of the Lord. None of all these doe euer consider what they haue receiued of the Lord but their eyes are still vpon their wants and the want of one thing that they doe desire though it be but small is more disquietnesse vnto them maketh them to murmure more than the enioying of many benefits which they haue can quiet their hearts in the trust of Gods prouidence or make them thankfull Now if any of vs shall be brought to wish our death by the griefe of any affliction let vs shake it off and put it farre from vs the desire is euill for it is better as Salomon saith to be a liuing dogge than a dead lyon For bee wee neuer so miserable whilest we liue there is a time left for repentaÌce but after death there is none therfore in thy life time labour to feele Gods mercie in Iesus Christ and then no miserie shall euer hurt thee till thou be gathered into his kingdome This shalt thou learne to doe if thou canst receiue the fauour of God for it selfe though it come alone yea though trouble doe come therewith knowing and perswading thine owne
heart that hauing it thou hast all things and if thou want it yet in greatest abundance thou hast nothing Againe if thou haue it no manner of misery can make thee miserable and if thou haue it not in greatest felicitie thou art most miserable But the Israelites deat hereafter a cleane contrarie manner for the want of bread here in the wildernesse being put for their bodies did make them to despise their great and wonderfull deliuerance out of Egypt which was vnto them a signe of their spirituall deliuârance And this is the nature of all naturall and worldly men so basely to estimate Gods graces that they had rather forgoe many richer spirituall benefits and blessings then one worldly and corporall commoditie for the want of riches doth vexe trouble them more then the want of spirituall and heauenly graces and the hauing of riches doth more reioyce their hearts than the burthen of sinne which procureth Gods wrath doth worke their griefe Such men know not that riches are no sure signes of Gods fauour though hee in the abundance of his mercy doth let his Sunne shine vpon the wicked and vpon the good so that the hauing of riches is no argument that he loueth vs nor the want oâ them is any argument of his displeasure towards vs. Who so therefore seeketh God in these outward things onely and bindeth his fauour vnto them doth neither with them noâ without them duely esteeme of the fauour of God but setteth light thereby which although in plaine words he speaketh not for the children of Israel here did not flatly speake against the Lord but against his Ministers Moses and Aaron yet whilest he is carelesse of the word prayer and Sacraments and despiseth and grudgeth against Gods Ministers and seruants he manifestly declareth what price it beareth in his heart It standeth euery man in hand then in his ownâ hearâ to feele his sinne and to be sorrowfull for it to know it is in him and then to leaue it least the god of this world whom he serueth doe for a while giue him his desire that in the world to come hee may haue him for his portion and to such as acknowledge this murmuring to be a sinne and be grieued for it there followeth remedies to helpe out of it For as much as impatience and murmuring proceedeth from infidelitie the remedie therefore must be fetched first from faith in Gods mercies in the benefits which Christ hath by his death purchased vnto vs and in the hope of the Resurrection to euerlasting life and in Gods fatherly prouidence which things if we do belieue we must also belieue that God in this life will sufficiently minister vnto all our wants and vnlesse wee doe belieue them wee doe not neither can we belieue with assurance that the Lord will preserue vs. But if we doubt whether the Lord will helpe vs in earthly things we must needs much more doubt of his fauour in spirituall benefits First therefore the great and rich mercie of the Lord and his fauourable dealing with vs being duely considered shall be very profitable to worke in vs patience for if we see how the Lord forbeareth vs and rewardeth vs not according to our sinnes âay if we see that when for the ripenes of our sinnes he might confound vs yet âe doth not so much as punish vs and when hee might iustly punish vs yet he dealeth mercifully with vs and bestoweth his mercies vpon vs. If I say we can acknowledge this to be his ârdinarie dealing that by his long suffering he doth leade vs to repentance and by his manifold mercies he doth as it were weane vs from our sinnes this would much bridle our murmuring and instruct vs to patience And yet we see a further thing then this in this people of Israel for the Lord doth not only beare with their sinnes and bestow many mercies vpon them but to helpe them and to doe them good he doth vse extraordinary meanes as to bring downe bread from heauen to make water gush out of the Rocke where hee sheweth that for the safetie of his people euen when all meanes doe faile and when to mans iudgement there is no way to finde out helpe or deliuerance yet there will the Lord magnifie his mercie towards his seruants and will worke wonders for their preseruation Hee doth not thus deale with the Israelites onely but hee maketh this his ordinarie dealing with his seruants from time to time As Moses applyeth this place when he saith The Lord hath fed thee with this Mânna fortie yeeres that thou maist knowe that man liueth not by bread ââely and CHRIST in our person being tempted to vse vnlawfull meanes ouer came the diuell with this answere Man liueth not by bread onely Teaching vs and leauing vs an example to haue the sâme answere in readinesse in the like temptations knowing and assuâing our hearts that the Lorde will by one meanes or other doe good vnto his children and dispose of all things that shall befall them for the best onely let them take heede of this that they rest in his word and goe no further but by faith waite on him therein and he will giue that shall be sufficient for them if not in earthly benefits yet in spirituall graces The second helpe which we must vse to refraine our murmuring is the liuely faith of our redemption wrought by Christ which coÌsisteth in the free forgiuenesse of our sinnes and the imputation of Christs righteousnesse vnto vs in the sanctification which is by his holy spirit First then if we can stedfastly beleeue that God for Christs sake hath freely forgiuen vs all our sinnes yea that he hath giuen vs his onely beloued sonne that wee might be beloued in him wee shall without any great adoe beleeue that the Lord will not suffer vs to want any thing but with him will giue vs all things for seeing sinne which is the cause of all miserie is taken away from vs that so we might be with Christ inheritors of the heauens we may be sure that in the meane time no miserie shall hurt vs. Thus Abraham hauing receiued a promise for seed of his sonne Isaac doubting nothing but that the Lord would prouide meanes to bring the same to passe in the assuraÌce hereof sent his seruants to his owne people to prouide a wife for his sonne And these children of Israel no doubt if they had beleeued that the Lord had deliuered them out of Egypt that he might bring them to the promised land they would neuer haue doubted of his mercifull preseruation neither here in the wildernesse nor elsewhere till they had come to the land of promise And againe if we could firmely beleeue that God the Father for Christs sake doth not only not impute our sinnes vnto vs but that he doth also accept vs in the righteousnesse of his Sonne imputing the same vnto vs how should we doubt of meate
The Lord left vs a lesson that wee must learne thereby namely that it is not the meanes but the blessing of God vpon the meanes that nourisheth vs and therefore if we haue them wee must not put our trust in them and if we want them wee must not distrust in God Did Moses and Eliah liue fortie dayes without meate and did the Israelites walkein the wildernesse fortie yeeres in the same apparell which waxed not olde whereas othersome hauing meate in abundance yet are hunger-starued and being laden with clothes yet quake for cold shall we not yet learne that the blessings of God are all in all and that the other are but meanes prouided for our weaknes Dauid proued by experience that the righteous seede of the righteous parents were neuer forsaken nor begged their bread If we no doubt could come to such measure of obedience as they did then and if we could be righteous as in his time men were the Lord would prouide for vs as well as he did for them and we should haue as good experience hereof as euer had Dauid To this prouidence of God wee must bring a patient minde which first must bee contented with whatsoeuer the Lord sendeth alwaies acknowledge godlines to be great riches For we ought not to seeke great matters nor suffer our desires to be carried after high things for this did the Lord by his Prophet Ieremie rebuke in Baruck And CHRIST giueth vs another rule when he teacheth vs to pray for daily bread which when we haue then must we be contented This minde was in our father Iacob when hee prayed for nothing else but meate and clothing And this doth Paul generally command to be in all saying When we haue meate clothing let vs be contented We must first therefore seeke the kingdom of God and the righteousnes therof we must first labour for the forgiuenes of our sinnes in Christ that so we may be in the fauour of GOD and enioy the light of his louing countenance which when we haue and feele let vs esteeme it aboue all earthly treasure as Dauid doth let vs receiue it though it come alone yea though it bring troubles with it then for outward things we shall possesse our soules in patience If the Lord giue plentie of them wee shall take it as an ouerplus of his fauour but if he giue the lesse yet shall we be contented because we binde not his fauour to these outward things but if wee cannot rest in the fauour of God though wee want these outward things it is certaine wee neuer truly esteemed the fauour of God neither did we euer feele the forgiuenes of our sinnes if wee could not when we felt it be therewith contented and ready to forgoe all other things The second propertie of a patient minde is simplie to giue vp it selfe vnto God and commit itselfe into his hand waiting at all times for helpe from him who onely is the aâthor of all goodnes yet neither prescribing the meanes nor appoynting the time nor in any case indenting with him for the Lord will haue the disposition of his mercies free vnto himselfe to giue and to bestow when and where and how it pleaseth him and as it may most make for his glorie We must then euermore and with our whole hearts desire and craue of the Lord that his blessed Name may be glorified that his Kingdome may be enlarged and his holy will performed but the meanes to bring these things to passe we must whollie leaue vnto him who knoweth what is best and in other things which concerne our outward estate we ought alwayes to rest in his good pleasure This iâ we can once doe so mercifully doth hee vse to deale with vs that when wee least desire them wee shall haue them and when we freely giue them vp to him he will soonest giue them vs againe Salomon desired wisedome of the Lord but for outward things his prayer was that hee might haue a meane estate then the Lord gaue him wisedome which his heart so much desired and riches also which he did not once desire Oh happie man if in his heart he had desired to walke before the Lord in feare Abraham gaue vnto the Lord Isaack his sonne which when the Lord did behold he quickly gaue him his sonne againe euen thus also must we thinke it standeth now with vs. The readiest way to obtaine life is to be heartily well contented either to liue or to die and to commit our selues vnto the Lorde knowing that nothing euer perished that was committed to his keeping so is it also in all other outward things the readie way to obtaine them is to giue them vp wholly into his hands But yet wee must not commit these things to the Lord with this condition that hee should giue them vs againe for that were to mocke the Lorde but without all care to haue them wee must giue them to him beeing in respect of his glorie and because his good pleasure is so heartily well content to forgoe them and then if they be good for vs we shall receiue them againe if not wee shall receiue some spirituall grace which better shall supplie the want of them Yea the infinite wisedome and mercie of God doth wonderfully appeare herein for sometimes he keepeth vs long without these things because that if wee had them hee seeth we would abuse them and would preferre them before spirituall blessings And sometime the Lorde seeing our small regard and accompt of spirituall things will by the want of these outward things bring vs to make greater accompt of them that when wee can well want the one and highly esteeme the other we may haue both together Let vs therefore reuerence this great goodnes and wisedome of the LORD and be content with the vse of life which he in mercie graunteth vs knowing that it is better to be a liuing dogge then a dead Lyon For whilest we liue we haue time to repent and time to glorifie God but after death there is no time left for repentance Whosoeuer then doth not account the vse of life a singular benefit though he doe euen want things necessarie for the same he is vnworthie of life or of any other the blessings of God therein The end of all then is this that patience is wrought in vs strengthened by the assurance of Gods mercies by faith in Christ by hope of euerlasting life and by trust in Gods prouidence and therefore the carking care of these things is left to the Gentiles which are ignorant of the forgiuenes of sinnes of Gods prouidence and of euerlasting life so that if we be like them in these greedie desires it argueth that either we know not these things or if in iudgement we doe conceiue them yet in heart we doe not beleeue them By meditation therefore of these things we must learne patience whereby we may ouercome our
the secret counsel of the Lord herein we must know that neither the promise of the Lord is so vniuersall that euery particular childe of a faithfull man should be within the couenant for if of many there be but one blessed the promise is performed Yea which more is though that a faithfull man haue neuer a good childe yet if vnto the thousand generation there be but one good the couenant is not broken Neither must wee tie the Lords worke so much to man that a good man may not haue an euil sonne seeing though the Lord visit not his sinnes yet hee may visit the sinnes of some of the forefathers to the third and fourth generation going before To the second I say that an euill father hauing a good child though the Lord shew not mercie to that particular man therein yet he may remember his promise to some of the forefathers in the thousand generation going before And though that an euill man haue no cursed child yet the curse may be accomplished in the third and fourth generation following Wherefore not speaking of election or reprobation which we leaue onely to the Lord to make good or bad according to the good pleasure of his owne will I exhort parents to vse the ordinarie meanes to bring vp their childreÌ so as they either by some good tokens may see them the children of God and heires of the couenant or at the least be comforted in their owne consciences if the Lord refuse their children for some cause vnknowne in that to their abilitie they haue vsed all good meanes to bring them vp well and offered them to God And if parents haue cause to be grieued when thus trauailing in good education they cannot see good in their children how much more cause of griefe may they haue when they haue vsed no labour at all to bring them vp in the feare of the Lord and yet many will be grieued for the one that will not be grieued for the other Wherefore let vs learne if we will conueigh Gods blessings to our posterities to vse all holy duties thereunto and on the contrarie if we will be loath to conueigh Gods iudgements to our children let vs carefully auoide all meanes that leade vnto them And surely as it is a blessed thing in the houre of death with Simâon to depart in peace leauing our wife children and seruants spouses to Christ children to God and seruants to the Lord so in death no one thing will be more grieuous to a man than the Lords hauing giuen him the charge and dignitie of so many soules to be furthered to saluation that his owne tormented conscience shall presse him how in as much as he could he hath helped them forward to their damnation and so which is more fearefull he shall haue them spuing and foming out in his face continual curses in hell accusing him for euer to be the murtherer of their soules Howbeit I doe not exempt children from all blame so charging the parents as though the children were free from all guiltinesse herein for I am not ignorant that as in the time of Ezekiel so in our dayes youth is readie enough to take vp this Prouerbe The fathers haue eaten sowre grapes and the childrens teeth are set on edge But I affirme that though the occasion be offered of such wicked parents yet the cause of destruction is still in the children themselues And besides that it is sure that the soule which hath sinned shall die the death Seeing also there be some yong men who notwithstanding the great prophanenes of the most the manifold corruptions offered abroade the vngodly examples abounding at home are so mightily preserued by the seede of grace that they escape safely in an holy course of life lamenting when they see the least occasion of euill reioycing in the least occasion of good things the rest who please themselues and hope to shelter their sinnes vnder their parents defaults are plainely left without excuse and are iustly guiltie of the blood of their owne soules Labour therefore ye yong men to wipe away the teares of griefe from your fathers eyes and stay the sorrowfull spirits of your tender mothers and consider with your selues if you haue any good nature in you and haue not buried the vse of common reason what a shame it is to be a shame vnto your fathers to whom ye ought to be a glorie and thinke ye wanton wits that haue not cast off all naturall affections what a contempt it is to be a contempt vnto your mother to whom ye haue offered as it were a despightfull violence in that ye are as it were a corrosiue vnto her heart when as ye should haue bin a Crowne vnto her head The end of al this briefly is thus much that parents hauing children not walking either in knowledge or in a good conscience must make some vse of so iust a cause of griefe examining themselues and accusing their owne soules before the Lord either for that their meeting was prophane to so holy an estate or brutish because they desired rather a seede like vnto themselues in flesh and blood than such as might be like to Christ by grace and new birth or that they begat their of spring as meere naturall or very carnall men or because they either prophanely neglected al educatioÌ or monstrously misliked that in their children which they liked in themselues and punished in them their owne corrupt precepts or for that they suffered iniuriously their children to doe euill vnto others which they could not suffer them to doe vnto themselues or vntaught that at home which was taught abroad or in that they doe lie in some sinne vnrepented of or else because they neuer made conscience to bring their posteritie within the couenant of saluation but still loued their flesh in their children not their soules And children must here also learne that it is one speciall propertie of a liberall and ingenuous nature to be carefull so to liue that in time they may bee a glorie to their fathers and a ioy to their mothers which the Lord grant to vs all for his glorie and our euerlasting comfort through Iesus Christ our Lord and onely Sauiour FINIS OF REPENTANCE AND TRVE SORROVV FOR SIN THE SEVENTH SERMON Acts 2. vers 37. 38. Now when they heard it they were pricked in their hearts and saide vnto Peter and the other Apostles Men and brethren what shall we doe Then Peter saide vnto them Amend your liues and bee baptized euery one of you in the name of Iesus Christ for the remission of sinnes c. IN this portion of the holy booke of God is set downe to vs an effect or rather a fruite of Peter his sermon which hee made for the answering of the slanderous reports of the Iewes at what time they sawe the wonderfull gifts of God sent downe vpon the Apostles In which Sermon the Apostle had pricked their consciences with shewing
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 througâly 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
from sinne for who so will bee made partaker of the kingdome of heauen must here wholie addict himselfe to seeke the kingdome of heauen euerie one therefore is to make great account of the word of God which is the meanes to leade vs to this kingdome that so he may be assured that he hath alreadie departed from death vnto life and so he may haue the assurance of the kingdome of heauen The word of God and the graces offered by it are called a treasure because that without this all things else are nothing and this of it selfe is sufficient to our saluation Many there are which will confesse that this is the onely treasure which a man ought to seeke for but few there are which doe agree thereunto in their liues and labour to expresse the same in their conuersation But blessed are they that can so thinke of it and labour to haue a testimonie in their consciences that they doe thus seeke after it for where euery mans treasure is there is his heart also So that if the word of God and the graces of the Spirit and eternall life bee our treasure then our hearts must bee set on them and then must wee wholie seeke after them but this treasure is a hidden treasure and therefore not so esteemed and reuerenced for whether wee doe consider the meanes which haue no outward power or shew in them or whether wee consider the graces of the Spirit offered by the meanes it is a treasure altogether hidden but yet though it be hidden yet it is not any whit lesse esteemed of the godly This must teach vs not to be offended with any when wee shall see them make no account of receiuing the truth for it is no new thing but hath been a thing prophecied of old Lord saith the Prophet Esay who will beleeue our report or to whom is the arme of the Lord reuealed Wee shewed that treasures are found before they bee sought for and so God he hath offered vnto vs the treasure of his word before wee sought it and therefore we must acknowledge that this is onely of the free mercie and fauour of God that wee doe enioy the treasure of his word Now for as much as God hath once vouchsafed to call vs wee must obey and hauing once spoken vnto vs we must hearken vnto him for it hath pleased the Lord to deale with vs as parents deale with their young children who when their children be tender they put the teate into their mouthes put on their cloaths vpon their backes and feede them with milke but when they waxe elder and grow to some yeeres of discretion then if they offend they are rebuked and scourged And euen so the Lord at the first beginning of our regeneration he offered his graces most plentifully vnto vs he sent his watchmen to call vs vnto him but now whether for omission of duties correction of our sinnes or triall of our patience it pleaseth him to withdraw his merciful countenance from vs and as it were to be gone from vs to the intent that now we might seeke him now wee must fast and mourne or he will not returne vnto vs againe Euery one must therefore examine his owne heart whether that hee doth there finde such power of the spirit of God working in him as that hee is willing to seeke vnto the Lord and a proceeding and holding on in grace in vertue and in goodnesse And if vpon due triall and examination of our hearts we finde them not in vs then we are to know that the reason why we haue them not is this wee would still be babes and still bee fed as children not seeking not knocking nor looking after the Lord. The man that findeth a treasure hath a ioy suddenly arising in his minde but by and by he doubteth of himselfe whether he hath found a treasure indeede or no and therefore he looketh ouer it againe to the intent he may be the better certified thereof least otherwise his sudden ioy should soone vanish away And euen so the children of God finde by the word of God the treasure of their saluation to bee in Christ Iesus and being throughlie touched in heart to seeke after the same yet oftentimes they doe make many doubts they seeke againe and againe and are desirous not onely to haue a smacke and a glimmering taste of Christ but a liuely eating and feeding vpon the Lord Iesus and therfore they hide the word with the Prophet Dauid in their hearts A man hauing found a treasure reioyceth Ioy and sorrow hope and feare working on mens hearts doe make knowne vnto men how farre off or how neere our hearts are vnto God for the neerer a man is vnto saluation the more ioyfull and gladder hee is Great is the ioy of haruest vnto them which haue haruest at hand great is the ioy of siluer and gold vnto them which haue abundance thereof but greater is the ioy of a good conscience great is the ioy of spoyles of victorie and glorie gotten by victorie and spoyles but greater is the ioy of a true Christian in the mercies of the Lord. And therefore Dauid speaking in the person of a regenerate man saith in Psalme the 119. the last part saue oneâ I reioyce at thy word as one that findeth a great spoyle Those then which haue no ioy in the word in the spirit of God and in the graces of Gods spirit they neuer tasted of the good spirit of God neither shal they taste of the ioyes of the world to come There is a ioy of the minde and a ioy of the heart a ioy when a man knoweth that a treasure is to bee found but a greater ioy when in experience the heart is fully setled in the finding of it The ioy of a man which commeth in this that he knoweth that there is saluation this ioy may vanish away but that ioy which is setled in the heart in the full assurance of saluation this ioy though it may sometimes be darkened yet can it neuer bee vtterly extinguished heauinesse may abide for a night but ioy commeth in the morning It followeth He withdraweth himselfe or he departeth The naturall signification of the word is not onely to depart and goe away but to withdraw and seperate himselfe as it were from other businesse And this wee see aptly and fully to be resembled of vs in the finding of a treasure for when a man hath found a treasure hee goeth about to buy the field or when one is about to vndertake any other thing of great waight or importance then hee giueth himselfe wholy ouer vnto it hee goeth aside to consider of it what it is whether hee bee not deceiued in it what his owne abilitie is what good it may doe him what it must cost him what it may be worth vnto him and whether it will counteruaile all those things he laieth out for it and euen so in the doctrine of saluation it
before the hiâ God shall I comâ before him with burnt offerings iâ he hath shewed thee ò man what is good and what the Lord requireth of thee surely to doe iustly and to loue mercy and to humble thy selfe to walke with thy God that is that thou shouldest set him iâ thy sight belieuing that he doth guide and gouerne thee Besides the Apostle teacheth vs â Cor. 3. 18. that we all behold as in a mirror the glory of the Lord with open face and are changed into the same image For when we behold the Lord in his promises of reconciliation that he is at peace with vs of sanctification that he will renew vs of safegard and prouidence that for our good he will watch ouer vs and that he is at our right hand with his Angels and on the other hand with his creatures then we behold him as our redeemer as our teacher as our prouident father and as iudge of heauen and earth so we shall with Steuen see Christ and thus beholding God in his word and workes we may be said to walke before the Lord. Whereupon we may easily coniecture how requisite a thing it is often to heare reade and meditate of the word of God to be frequent in prayer whereby we may attaine to a cleerer sight of God his promises which are all yea and Amen in Iesus Christ. Whosoeuer then setteth God before him first as a God of glorious maiestie who will not iustifie the obstinate sinner then as a father of gratious mercie who comforteth the repenting sinner and in euery particular thing is perswaded that God seeth him as a iudge and a Lord of the spirits and God of glory and power it can not be but this will shake from him all drowsie securitie and chase away all vaine imaginations as the bright Sunne beames breake the darke and mistie clowdes And because there is no dealing betwixt God and man but by a Mediatour we must set God before vs in Christ and Christ in God that we may behold his iustice vnder his mercie and his mercie under his iustice And being thus perswaded that we are beloued of God in his beloued we shall doe all in his name which is the end of all happinesse This one lesson of Diuinitie will teach vs the vse of many and wil stand in steed of a thousand both to comfort and instruct vs to comfort vs with pacifying our consciences with a godly securitie in things most open and apparant to instruct vs by charging our consciences to auoide carnall securitie in things most inward and secret Vntill we are brought to walke before the Lord in this obedience all the wisedome of the learned is vanitie Hauing learned this one ruâe and made in truth this pedagogie of our actions the simplest soule shall come foorth himselfe in the conscience of vnfained holinesse For he is at my right hand This phrase of speech is borrowed from them who when they take vpon them the patronage defence or tuition of any will set them on their right hand as in place of most safegard Experience coÌfirmeth this in children who in any imminent danger shrowde and shelter themselues vnder their fathers armes or hands as vnder a sufficient buckler Such was the estate of the man of God as here appeareth who was hemmed and hedged in with the power of God both against present euils and daungers to come Neither doth the Lord hatch Dauid alone vnder the haÌd but al other that put their trust in him as Psal. 91. 1. Who so dwelleth in the secret of the most high shall abide in the shadow of the Almightie c. Wherein we see this assurance of God his protection to be common generally to all which flie for succour wholy to him in time of temptation Againe Psalme 121. 4. it is said Behold he that keepeth Israel will neither slumber nor sleepe Vers. 5. âhe Lord is thy keeper the Lord is thy shadow at thy right hand c. Where we see he speaketh of the whole bodie and noâ of any particular number of the Church We are then to learne thus much out of this straine that when we haue a care to set the Lord continually in our sight he hath a care continually to watch ouer our estate This glorious reioycing of faith is also in other places of the booke of God Psal. 23. throughout the whole Psalme the man of God sheweth that he had so richly and so sweetly tasted of the promises of God that in trouble he neuer wanted helpe The Apostle likewise to the Rom. 8 sheweth the happie estate of all the regenerate although in a more excellent patterne of his owne faith saying vers 31. If God be on our side who can be against vs 33. Who shall lay any thing to the charge of God his chosen It is God that iustifieth 34. who shall condemne c. And afterward vers 38 I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come 35. nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Howbeit we must not thinke that the man of God was not remoued at all For he counteth himselfe a stranger vpon earth and he had many pushes and diuers assaults yet so as he was not finally moued and vtterly ouerthrowne He had many battels but got the victorie many men rose against him but the Lord was on his side still he was vnremoueable as Mount Sion and though he was shaken for a time yet in the end he was safe Now to the verse following Wherefore mine heart is glad and my tongue reioyceth my flesh also doth rest in hope Here are two pestilent opinions of the Papists ouerthrowne The one that we should not boldly reioyce in the vndoubted assurance of our saluation The other that we should douât and be in a mammering of our finall perseuerance In our confession of the faith immediatly after the article of the remission of our sinnes followeth the acknowledging of an happie resurrection and glorious immortalitie wherein we are assured that euen as in this life our sinnes are pardoned so we shall not miscarrie to the very resurrection and our very flesh shall rise againe to most blessed immortalitie Shall I doubt that God watcheth ouer me as a father in loue as almightie in power as a prouident preseruer in gouerning heauen and earth Shall I doubt that Christ true God and true Man died for my sinnes rose for my iustification ascended to take possession of that glorie which he will giue vnto me at his comming Shall I doubt that the spirit of God hath sealed me and sanctified me preseruing me vnblameable in Christ vntill the day of redemption Shall I doubt that I am of the number of the Saints which are ordained to that glorie which is freely giuen of God the Father dearely purchased of
our owne consciences then should wee offer to others a larger cause of magnifying the name of God who hearing vs vse such spirituall gladnes might bee prouoked to an holy emulation and say surely this is the power of the holy Ghost this is vndeceiueable ioy happie are they that can thus reioyce in the Lord. Oh that the Lord would giue vs of the spirit and fill our hearts with such gladnes thus others vndoubtedly would plentifully bee rauished by our godly examples Though some would laugh at vs as they did at the Apostles when they had receiued the holy Ghost yet others would reuerently maruaile at it and willingly followe it Wherefore when with the man of God we shall be perswaded of our immortalitie both of body and soule when wee hauing God his cause in hand shall vse it in a good conscience as he did wee shall surely and sincerely with him reioyce And what I pray you in the night season in thundering and lightning in earthquakes blazing starres and fierie starres in extraordinarie working of the heauens maketh vs so dismaid and at our wits end want of faith What maketh vs at the death of our friends to mourne and that wee will not be comforted Paul 1. Thessal 4. 13. telleth vs want of hope FINIS OBSERVATIONS ON THESE VERSES FOLLOVVING Being part of the 42. Chapter of Genesis THE THIRTEENTH SERMON 9 Ye are spies and are come to see the weakenes of the land 12 Nay but ye are come to see the weakenes of the land 14 This is it that I spake vnto you saying Ye are spies 15 Hereby shall ye be proued by the life of Pharaoh ye shall not goe hence c. 21 We haue verily sinned against our brother c. IOseph a good man and yet lieth so was Lot a good man and yet loth to part from Sodom These were great offences Whence come they from custome no doubt Ioseph being amongst prophane men had some smell of their wordes And Lot though their wickednes and Sodomitry vexed his righteous soule yet through custome hee could haue found in his heart to haue liued still amongst theÌ So first wee must here bee taught to eschewe ill custome and companie The second note hence to be obserued may answere a peece of a doubt in the former two examples of Ioseph and Lot For some man may say Ioseph and Lot both good men dwelt and kept companie with the wicked therefore wee may doe so But it may be answered that examples proue nothing without the warrant of the word And as for Ioseph God had sent him extraordinarily to prouide for his fathers familie but Lot chose to dwel in SodoÌ for his lucre as ye may read in the thirteenth chapter of this booke the tenth verse and therefore this greedie desire was altogether vnlawfull and though the Lord in mercie deferd the punishment thereof he punished that yet at length in his wife who was turned into a pillar of salt in himselfe and his owne daughters with whom hee committed abominable incest Therefore we see that it followeth not because they dwelt among the wicked therefore we may It was not sufficient for Ioseph to haue had a misliking of lying but hee should haue abstained from it and detested it in heart No doubt he being a godly man otherwise had a misliking of it but because he did not euen abhorre it we see how in time he was brought vnto it and as it were to make no conscience of it So it is not sufficient for vs to haue a misliking of vnlawfull apparell playes sport naughtie and vngodly talke but we must in heart detest it much more in practise otherwise by euill companie wee may easily bee drawne to follow them The Physitions meanes is to bee vsed in time of sicknes and the plague to be auoided in flying from it so we must vse meanes to auoide sinne by the word and praier and as much as we may the place where it aboundeth least we be infected And if it so be that wee cannot auoide for it may bee the Lord will sometimes trie vs with the companie of foolish vaine and prophane worldlings to see how wee will cleaue to him if then wee cannot auoide but our eyes shall behold vanitie our eares shall bee filled with vngratious and gracelesse graces in lying swearing and blaspheming the name of our God then shew your selues to the world that you are not of the world assure your owne soules that you are called and chosen of the Lord not only by a cold kinde of misliking of these things but by an vtter abhorting and detesting them from the heart otherwise we may be by Iosephs example drawne not onely to approue them but also to commit the like and to forget our selues and to heape vp the wrath of God against vs so that when their destruction commeth except the Lord shew mercie but if we tempt him hee will shew no mercie wee shall be pat takers of all their plagues and the vengeance which the iust and most righteous God hath threatned to throw downe vpon them Vers. 14. Againe Ioseph said vnto them This is it that I spake vnto you saying Yee are spies Ioseph maketh another lie So wee see that vse is a sore matter which had brought him to this that he stucke not at a lie and yet we know that the lier euen killeth his owne soule Nay but see he left not here he went further yet In the fifteenth verse Hereby yee shall bee prooued By the life of Pharaoh ye shall not goe hence Ioseph smelleth by this vse of Idolatrie hee forsaketh the Lord and sweareth by him which is no God Besides another fault he commeth neere for swearing and periurie because his oth commeth very neere a lie and wee know that vntruth and an oth iumping together maketh periurie and it cannot bee but those that sweare readily must sometimes be for sworne Ioseph was a Magistrate Magistrates may goe farre in examining and searching and sifting suspected persons when they appeare before them that they might come to the truth of the matter but to affirme flatly and falsely is against Gods commandement and therfore a grieuous offence Vers. 17. So he put them inward three dayes Now hee did not imprison them of any corrupt affection or desire of reuenge but there may bee great reasons to shew that hee vsed great wisdome in his doing First if Ioseph should not haue done thus but should at the first haue made himselfe known vnto theÌ they for shame would neuer haue gone back againe to their father Secondly this dealing thus with them was a meanes to humble them Thirdly he might doe thus that he might be more fully certified of the state of his father And lastly the short time of his imprisoning them was a token of his loue towards them Vers 18. Then Ioseph said This doe and liâe for I feare God As though hee should say Doe not you feare for I feare God I am
that our sinnes shall not be laid to our charge This the Philosophers and wise men could neuer see by the light of nature because it is a mysterie of mysteries vndoubtedly to be perswaded that for Christ his sake wee shall appeare righteous before God his iudgement seate as though wee neuer had sinned but had fulfilled the whole law of God For wee are imputed righteous as Christ was an imputed sinner and as we hope for the ioyes of heauen euen as wee had committed all the righteousnesse which Christ alone did so hee did beare the paines of hell euen as hee had commited all the sinnes which we alone did commit Besides he must be our holinesse that is our flesh must be so crucified in his flesh and his holinesse must so be communicated vnto vs as of prophane worshippers wee may become truly religious of blasphemers of the name of God pure vsers of the name of God of breakers of the Sabbath obseruers of the Sabbath of carelesse gouernours carefull gouernours of disobedient obedient of cruell meeke of vnchast chast persons of vnrighteous righteous persons of euill speakers couerers of the infirmities of others of such as haue let their thoughts runne vncontrolled carefull watchers euen ouer our least affections The want of the knowledge hereof is punished by the diuelish vermine of the Familie of loue They say Christ in them is their new birth we say new birth is wrought in vs by the Spirit of Christ ingraffing vs into Christ they say the worke of sanctification is perfit in this life wee say it is begun here and continued but ended in the life to come For as our wisedome is not perfit in this world vnlesse it bee by imputation of Christ his wisedome but still groweth by degrees and we are not perfit at the first in faith couering the imputation of Christ his righteousnes vnto vs and we grow from faith to faith so our wisedome is not here so perfit when wee are renewed but stained with many blemishes And as wee see in the naturall birth children are not at the first old men but from infaÌcie they grow to childhood from childhood to their nonage from nonage to perfit age and old age euen so in the spirtuall birth we grow from strength to strength from measure to measure vntill wee come to perfection Our wisedom is often captiuated our faith is often weake our righteousnes is often defiled our holinesse is often corrupted Now as in the crosse of Christ our sins are discharged as in the fulnes of Christ we haue wisedomeas in his resurrection we haue righteousnes and by the working of his Spirit he communicateth to vs his holinesse so also in his comming againe we sted fastly looke for the fulnes of our redemptioÌ in him who was borne for vs who liued for vs who died for vs who rose for vs who ascended for vs who liueth in vs who will come againe to redeeme vs deliuering our soules from sinne from griefe and reproch our bodies from sicknes paine and trouble wiping away all teares from our eyes and setting vs free from death miserie and corruption for whom wee all crie in our afflictions Come Lord Iesus who shalt change our vile bodies and make them like to thy glorious bodie at such time looking for the accomplishment hereof as hee shall come from heauen with his Angels to gather together the elect and the reprobates the one to receiue the sentence of saluation the other to receiue sentence of condemnation Wee are now new creatures by faith in Christ by hope of our redemption through him but we shall bee so in effect we are here renewed in righteousnes in holinesse in wisedome but in part yet we haue remnants of sinne as they that neither through the grace of God sinne to death neither by reason of our owne corruption are altogether free from sinne And therefore we had neede to looke for Christ to come a Redeemer who will cleane rid vs from our pride who will rid vs from our vnthankfulnes from our vnbeliefe and from whatsoeuer thing may hinder the glory of God or our saluation who will rid vs from all sicknes pouertie sorenes and calamity in our bodies that what freedome we now hold by faith we shall then haue in fruition and most absolute possession which when it draweth neere must cause vs to lift vp our heads and reioyce Being thus made new by faith in Christ we must not stay but testifie this faith to others by effects in becomming no more like vnto the world but putting on a new couersation after the likenes of him that hath so called vs. It is to no ende to say thou art a Christian if thou art not there with all a new creature as the Apostle proueth 2. Cor. 5. 27. These effects are partly in the soule and partly in the body in the soule we must be renewed in our vnderstanding in our memories and in our affections As our vnderstanding sometime hath beene darkened concerning the things of Iesus Christ so from hence forth we must couet to vnderstand nothing more than Christ Iesus and him crucifieâââ as our memories haue bin as fresh in retaining as our vnderstandings in receiuing earthly things so now forgetting the things of this life we must chiefly remeÌber those things which perish not with memorie but are heauenly spirituall and eternall as wee were wont to loue hate like and mislike for our selues now wee must loue and hate like and mislike for the glorie of God Wee are therefore to pray that the Lord would frame in vs new hearts that as wee haue beene carnally minded wee may bee spiritually minded and as we must haue new hearts so also must we labour for new affections Our loue as I said which was mingled with selfe-loue must bee taken vp for the Lord his behoofe our anger which was in the defence of our owne cause must now bee bestowed in the maintenance of God his glorie and what power soeuer is within vs it must bee spent on the Lord his behalfe And yet we must goe further in this worke of regeneration offering to the Lord our bodies as we haue offered our soules that as we haue giuen our members seruants to vncleannes and to iniquitie so now wee giue our members seruants vnto righteousnes in holinesse from hence-foorth hauing new eyes new eares new tongues new hands and new feete Our eyes haue sometimes lusted after popish pompe they haue beene rauished with a delight in the creatures of God but carnally and without all glorie to God they haue bin haughtie ful of pride fraught with disdaine nourishers of vncleannes the wickets of death vnto our soules and carried away with the couetous desire of worldly things now they must be renewed not in substance but in their duties whatsoeuer wee behold with them we must make them teachers of the soule thereby and all things seeming beautifull to the eyes in this life where the creatures are
be deepelier humbled and âraue more earnestly the pardon of that and other sins For as the beggar is alwaies mending and peecing his garment where he findes a breach so the penitent beleeuing hart must alwaies be exercised in repairing it selfe where it findes a want Againe oft times this triall serues to quicken and reuiue the hidden graces of the heart that men may be thankfull for them and feele an increase of them in the heart The good husbaÌd man cuts the braunches of the Vine not that he hath a purpose to destroy theÌ but to make them beare more fruit In the Canticles wheÌ Christ left his spouse then she riseth out of her bed she opens the dore her hands drop myrrhe on the barre of the doore then further she seekes and cals for him and praiseth him more then euer before Dauid testifieth the like of himselfe In my prosperitie I said I shall neuer be mooued c. but thou didst hide thy face I was troubled TheÌ cried I to thee O Lord prayed to my Lord. Lastly men that liue in the Church being for a time left of God become so impeniteÌt as that they must be giuen vp to Satan yet for no other cause but that the flesh may be killed and the spirit made aliue in the day of the Lord. The third end is the preuenting of sin to come This appeareth in Paul Least saith he I should be exalted out of measure through the aboundance of reuelations there was giuen vnto me a pricke in the flesh the messenger of Sathan to buffet me because I should not be exalted out of measure In the former times when the Lord among many other had set out Craââer for the maintenance of his blessed truth against his Gods enemies he left him for a while to fall from his religion to make a dangerous recantation but so as therby he preuented many sins and prepared him to a glorious martyrdome As some of his owne words may testifie which he spake a little before his ende And now saith he I come to the great thing that so much troubleth my conscience more then any thing that euer I did or said in all my life that is the setting abroad of a writing contrary to the truth which now here I renounce as things written with my hand contrary to the truth which I thought in my heart that for feare of death to saue my life c. And for as much as my hand offended writing contrary to my heart my hand shall be first punished therfore for may I come to the fire it shall be first burned Answerably wheÌ he was at the fire first he burnt his right hand which subscribed his body suffered the flame with such constancie and steadfastnes as he neuer almost mooued his eyes lift vp to heauen often he repeated his vnworthie right hand Thus death which he most feared he most desired that he might take reuenge of himselfe for his sinne The vse that all good Christian hearts are to make of these desertions is manifold First if they haue outward rest and walke in the feare of God and be filled with the ioy of the holy Ghost let them not be high minded but feare least a forsaking follow Secondly if in any temptation they iudge themselues forsaken let them coÌsider this wonderfull worke of spirituall desertions which God exerciseth vpon his owne childreÌ very vsually then it may please the Lord they shal find it to be restoratiue against many a quame and swound of spirit conscience into which otherwise they would certainly fall Thirdly seeing God for their triall doth often withdraw himselfe from them let them again draw neere to God presse vnto him euen as a man that shiuers of an ague is always creeping to the fire If it be demanded how a man should come neere G O D the answer is by the vse of his word and praier For by his word he speakes to thee by prayer thou speakest to him Lastly seeing by desertions God will take experience of his seruants let euery man triâ and search his waies and euer bâ turning his feete to the waies of Gods commândements let him indeuour to keepe a good conscience before God and before all men that so he may with Dauid say Iudge me O Lord for I haue walked in mine innocencie my trust hath beene alwaies in the Lord I shall not sâide prooue me O Lord and trie me examine my raines and my heart Vers. 9. Wherewithall shall a young man redresse his waies in taking heede thereto according to thy word FIrst of all be perswaded that the word of God is that onely rule whereby the whole life of euerie man and that in euerie thing must be ordered euen the life of a young man who hath most reasons for himselfe why hee should bee excused as he is most disordered Vers. 10. With mine whole heart haue I sought thee let mee not wander from thy commaundements THen vpon this perswasion giue your selfe vnfainedly to the reading and heating of God his word as the meanes whereby God hath appointed to teach you and pray to God in the carefull vse of those meanes for his holy spirit that thereby you might come to the true vnderstanding of his word Vers. 11. I haue hid thy promise in mine heart that I might not sinne against thee THat which you haue thus learned let it not onely swimme aloft in your braine but let it be deeply setled and grauen in your heart as a treasure labouring to frame all your affections according to it otherwise if thou knowe neâer so much it will notkeepe you from sinning against God Vers. 12. Blessed art thou O Lord teach me thy statutes YOu thus profiting giue thankes to God alwaies for that which you haue learned be it neuer so little it is more than many in the world doe know yet content not yourselfe with it as though you had sufficient but pray vnto him to be further inlightned because it is lesse than many other doe and yourselfe ought to know Vers. 13. With my lips haue I declared all the iudgements of thy mouth BVt aboue all be careful to talke of that to others which you do daily learne yourselfe and out of the abundance of your heart speake of good things vnto men Vers. 14. I haue had as great delight in the way of thy testimonies as in all riches THat you may doe all these things labour to haue a ioy in the word and in all the exercises of it more than in any worldly thing and to be occupied in these things with greatest delight for in what soeuer we take greatest delight that will stick fastest in vs. Vers. 15. I will meditate in thy precepts and consider thy waies LAst of all meditate and consider of that with yourselfe which you haue learned and muse vpon it alone not contenting yourselfe with the generall rules but labouring in
your conscience to make the vse of them profitable to yourselfe in the particular practise thereof Vers. 16. I will delight in thy statutes and I will not forget thy word THus doing all these things carefully you shall surely neuer forget that which you learne for though you doe not remember euery thing yet God wil by his spirit cal so much especially into your remeÌbrance as is needful for you to know theÌ especiÌally when you haue most neede of it as in the houre of death and in the day of temptation but as you faile in all or in any of these so may you feare to faile in the truth of them Nicolas Bownde D. of diuinitie Preacher of Gods word at Norton in Suffolke PORTION 3. GIMEL Vers. 17. Be beneficiall vnto thy seruant that I may liue and keepe thy word THe Prophet desireth life where he teacheth why meÌ should desire to liue that is that they might keepe Gods word for life is common to them with beasts and plants and yet all desire to liue some for one ende some for another but Gods child maketh this the end that hee might keepe Gods word And in that he ioyneth these together hee signifieth that his life without it is no life as in the 4. part vers 11. where he counteth himselfe dead vnlesse he finde a readines to obey Gods will A widow liuing in pleasure is dead whilest she liueth and this is to be vnderstood of all that liue in any sinne And this if all they considered which are not ioyned to Christ it would amaze them for though this appeare not now yet at the last day it shall appeare This cannot be perswaded to the carnall man but to vs that haue the knowledge of God it ought to be certaine and we must trie our hearts whether this be our desire to liue that we may keepe Gods word Many men doe speake this and sing this yet fewe in heart doe this therefore if we be thus minded wee must shewe it by referring all our doings to Gods glory which we shall then do when we measure all our doings by the word Therefore Paul Rom. 4. and Phil 2. desireth not life but that he may be ioyned to Christ. All other religion is of no effect till this principall end be in our hearts for no man can haue two ends of his life as to come to preferment and to be saued but this must be onely the end that we might be ioyned to Christ. He desireth not to know but to keepe which presupposeth knowledge wee are here then prouoked to practise and not to rest in knowledge but to labour to doe that we know And this is the cause why they of the olde Testament desired longer life that they might finish that onely which they had to doe at such time as they felt some signes of Gods displeasure and had not sufficiently tasted of Gods fauour so we if we cannot finde assurance of the forgiuenes of sinnes then let vs desire to liue but when we are come to this that with Paul we can say I haue finished my course with ioy then will the children of God be readie to dye Many there be that haue neither care of life nor death and although they feele and see signes of Gods displeasure yet they are not moued but the children of God knowe that it is better to be a liuing dogge than a dead lyon And seeing by their euill life they haue dishonoured God they would be ioyfull to purchase some praise to him by their holy conuersation He knoweth his great vnhabilitie to doe good and therefore desireth it of God It is not in our choyse to doe good or cuill for then this prayer had been in vaine hee knew that this was not in him to keepe Gods word and therefore in the next verse he desireth that his eyes might be opened wher he acknowledgeth that he had not so much as the knowledge of Gods word in himselfe therefore he was far from yeelding such obedience therevnto as the Lord requireth He desireth now to vnderstand which goeth before practise and is lesser than it and yet it is the meanes to come to practise And if we cannot vnderstand it without special grace then much lesse can we practise it Many of vs in iudgement doe hate Papists yet in practise we are such seeing wee doe many things without prayer and the knowledge of Gods word Knowledge goeth before practise and therefore many in vaine doe say that they keepe the word when they labour not to know it Vers. 18. Open mine eyes that I may see the wonders of thy Law IN the former verse hee shewed that hee could not keepe the word without Gods grace now he sheweth that he cannot know it vnlesse the Lord open our eyes this is the want that is in all men but flesh and blood shall not reueale this and Paul saith that it was hid from the Princes of the world which must serue to humble all flesh and to stirre vs vp to pray to the Lord when we come to reade it otherwise wee shall reade and not vnderstand it because wonderfull things are contained therein therefore when wee see the wonderfulnes of this law this is one degree of profiting because the ignorant thinke they haue knowledge enough Dauid well instructed in the word yet made this prayer to teach vs that wee must goe daily forward for we know but by degrees and ignorance is mixed therewith therefore many continuing long fall in the end away which may teach vs to pray that he would not leade vs into this temptation that we should thinke we haue knowledge enough This is the cause why many fal into errors because that they resting in that which they haue conceiued in their owne braine and haue heard or learned of others in the meane while neuer looking to bee taught by Gods spirit when they see their teachers fall away then doe they fall away also because their ground is gone So many therefore as loue to abide stedfast in the truth and neuer to be remoued there from let them neuer rest neither in that they conceiue of themselues neither in the wordes and doctrine of men but let them alwaies by prayer craue that the Lord by his spirit may instruct them this if they doe the Lord will not turne them away emptie but will so season their hearts by his spirit that though a thousand fall away on the one side and ten thousand on the other yet shall they continue stedfast to the end The cause why we haue so great need to pray is set downe when hee calleth the things contained in the word wonders And surely if iniquitie be a mysterie as the Apostle calleth it then much more is the law of God Yet so it is not vnto al for the Prophet in this Psalme saith that the very entrance into Gods word giueth light to the simple And Psal. 88. when hee had called the
when as they that trust in lying vanities doe forsake their owne mercie Ionah 2. 10. And graunt me graciously thy word He boasteth not on his owne merits but desireth all for Gods goodnes and till it please God to make vs rest in his word and in that alone we shall be carried about with euery blast of new doctrine runne a whoring after our own inuentions and neuer be guided in any good way ¶ Vers. 30. I haue chosen the way of truth and thy iudgements haue I layde before mee THough the Prophet prayed in the former verse against the way of falshood and lying yet it seemeth that by the spirit of God hee had made choyce of a good way for here hee protesteth that for his part hee had chosen the way of trueth and laide before himselfe the waye of Gods iudgements God layde before him two wayes the one straite the other wide the one of life the other of death the one of lying the other of truth which doth hee choose the waye of trueth that is that path which leadeth to trueth and wel-doing and in one word to him who is the way the truth and the life But how comes it that hee makes this choyce is it in the power of his free-will nothing lesse no man can come vnlesse he be drawn walke vnlesse he be directed runne vnlesse he bee enlarged or choose this waye vnlesse hee bee guided by the worke of Gods spirit without which we can doe nothing I haue chosen why then should not wee chuse it surely hee maketh this confession both to stirre vp others by his example and to testifie his resolution that though hee were in danger for this choyce and had fewe companions yet hee for his part would neuer seeke out any other way as Ios. 24. 15. Ioh. 6. 67. 68. 69. The way of truth thus he stâleth the word of God which alone shewes man the waye by which hee may walke safely and vprightlie But before a man can bee set in this way hee hath many seducements offered vnto him to drawe him into by paths It seemeth that Dauid ouercame them all made Gods word that Ariâdnes threed by which he passed through all sorts of Labyrinths If wee intend to make choyce of any other waye doubt not but we shall haue counsellors enough but this is the waye chuse it And thy iudgements haue I laide before me 1. Thy word according to which thou wilt pronounce sentence that haue I saide before mee it is euer in my sight it is my counsellor my comforter my guide and gouernour O happie Dauid if thou hadst euer done so then hadst thou not fallen either by pride of heart in numbring the people or vncleanesse of life with the spouse of Vriah Hence springs all impietie that we laye not GODS iudgements before vs. ¶ Vers. 31. I haue cleaued to thy testimonies O Lord confound me noâ IF euer good man had occasion by crosses to forsake his profession and hold of pietie Dauid had neuer was man more beloued of God yet neuer was man so molested by men remember his troubles and his truth will appeare Did hee now forsake his standing abandon his generall or start aside like a broken bowe no he did not In the Lord was his delight in Gods word was his comfort He did cleaue so fast vnto the word of God in which his will is testified to man that no trouble could make him to forgoe his hold Mee thinkes I may bring in heere Paul speaking as Dauid doth Who shall seperate vs from the loue of Christ shall tribulation or anguish or persecution or famine or naked ââsse or perill or sworde As it is written for thy sake are we killed all the day long wee are counted as sheepe for the slaughter Neuerthelesse in all these things we are more then conquerers through him thât loued vs. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come Nor height nor depth nor any other creature shall bâe able to seperate vs from the loue of GOD which is in CHRIST IESVS our LORDE Rom. 8. 35. c. Confounde mee not If I cleaue not to thy testimonies thou wilt confounde mee as all they are who start aside from thee if I cleaue vnto thy testimonies men will confounde mee O LORDE suffer mee not to bee confounded by them or to doe that whereby I may be ashamed either before thee or before any man Thus Dauid fearing that by daily accidents his faith and profession might be shaken and he should in the ende become a scorne to his enemies as who more scorned then the most godly desireth that he might haue as he had trusted such good successe that vpon none occasion that hold which he had laide vpon Gods word might be taken from him Where we see it is the custome of the wicked to put most shame vpon them who desire to sticke most fast vnto God and to serue him with greatest sinceritie this is the great griefe of Gods Saints that they are thus confounded for well doing let them goe on as Dauid did let them pray as Dauid here doth in the ende they shall either see the confusion of their enemies or else reioyce in consolation of a good conscience that they are hated without a cause ¶ Verse 32. I will runne the waies of thy commaundements when thou shalt enlarge mine heart THis last verse is a golden verse in which he sheweth principally with what speede and cheerfulnesse he will serue God But because this race celestiall cannot be vndertaken vnlesse we know Christ and in him the remission of sinnes which alone knowledge doth enlarge the heart drawing it out of the dolors of death and perfuming it with a new ioy by which it resteth quieted in the Lord therefore as before he desired to be quickened and cheereÌd according to Gods word so heere he promiseth that he will most cheerfully goe on in the waies of Gods statutes where it shall please the Lord to set his heart at libertie by taking away from him the feare of his displeasure purchased by sinne and the furie of his enemies of whom he was in danger I will runne c. it is a metaphor borrowed from runners in a race who questionles doe runne with speede Such an one was Ahimaaz 2. Sam. 18. who outâan Chushi to bring Dauid tydings of Absolons death And Iohn who did ouerrunne Peter to the sepulcher Iohn 20. 4. Dauid will imitate these runners he will make hast and delay no time to keepe Gods righteous iudgements So would Paul himselfe Philip. 3. 13. I forget that which is behinde and I endeuor myselfe to that which is before And followe hard towards the marke for the price of the high calling of God in Christ Iesus And to this race he exhorteth the Corinthians 1. Epistle 9. Chapter Verse 2. So runne that ye may obtaine Now in this race some creepe
who truely knoweth God should fall downe before an image Lactantius said well Non dubium est quin nulla sit tbireligio vbi simulacrum est How shall they call vpon him whom they haue not beleeued how shall they beleeue on them which are no Gods but the worke of mens hands I am thine This indeed is an excellent motiue to drawe from the Lord helpe in trouble I am thine thine by creation I was made by thee thine by adoption I was assigned ouer to thee thine by donation I was giuen to thee thine by marriage I was espoused to thee thine by redemption I was purchased by thee thine by stipulation I haue vowed my selfe vnto thee Saue me for I am thine Then 1 God hath especiall care of his 2. he aboue the rest hath regard of his annoynted 3. a sinner may be Gods child nay vnlesse a sinner first not Gods at all The whole haue no need of the Physitian but such as are sicke 4. none can truely call vpon God but such as are perswaded they belong to God 5. a man may nay he must be perswaded that he is Gods childe 2. Cor. 13. 5. Omnis anima saith one est aut sponsa Christi aut adultera diabols Euery soule is either the spouse of Christ or the diuels strumpet He will not be his owne he must not be the diuels he dares not be the worlds he is Gods owne childe he will not serue two maisters In this seruice is true libertie to be Gods sonne is the truest nobilitie We thinke the Barbarians seelie people who in many places of the world preferre iron or leade or some base mettall before gold but as for such amongst vs as make gold their God wee thinke them wise men seest thou a man wise after this sort there is more hope of a Barbarian then of him For I haue sought thy precepts Many signes there be and trials of our adoption as Rom 8. 15. I he spirit witnesseth to our spirits that we are the children of God and Ioâ 3. 14 by this we knowe that we are translated from death to life because we loue the brethren And Ioh. 8. 47. He that is of God heareth Gods words But to seeke out the knowledge of Gods will and to practise it in life and conuersation this is the very badge of Gods childe Reade but this one Psalme and you shall finde Dauid many times protesting his loue to Gods lawe promising his obedience to Gods commandements praying for knowledge of Gods will and valuing this treasure aboue all the treasures of the earth Seeke them to knowe knowe to remember remember to beleeue beleeue to practise and you shall be blessed in your deed It is curiositie to seeke onely to knowe or at least to knowe that which is aboue our knowledge it is pietie to seeke to knowe and doe those things which belong to the peace of conscience and pure conuersation ¶ Vers. 95. The wicked haue waited for me to destroy me but I will consider thy testimonies HE prayed before that God would saue him had he not need thinke you when the wicked waited to destroy him thus this and the former verse haue their coherence Here then he complaineth against his aduersaries and protesteth notwithstanding his recourse to Gods word He describeth his aduersaries by their names calling them wicked ones 2. by their diligence they lay waite 3 by their malice they waite to destroy him For the first the hebrew word translated wicked if the letters be transposed signifieth a rich man because it is hard to finde goods and goodnes riches and righteousnes in one person and I thinke that Salomon calleth riches the treasures of iniquitie Prou. 10. 2. not onely because they are gathered by badde meanes but also because often their owners are bad men These wicked persons strangers from the wombe the sonnes of men the children of Beliall scoffing Ishmaels parasiticall Doegs persecuting Sauls Dauid often complaineth of in this Psalme as veres 23. 52. 61. 69 78 85. 87. 110 241. 157 261. and here and in many other Psalmes And surely not without cause for many were these euill spirits that vexed him his brother Eliab accused him of pride Goliah the Philistine despised him to his face Saul the King hunted him as a partridge Doeg the Edomite slandered him to his Lord Absolon his sonne draue him out of his kingdome Achitophel his counsellor counselled against him Mâchoâ his wife contemned him in her heart Shemey his subiect rayled on him in his miserie Nabal the Charmelite played the churle with him and they that did eate of his breade and were entertained as friends became in the ende his vtter enemies and all because the Lord loued him and he followed that which good was When Caine and Abel can agree in one field Ishmael and Izaak in one house Iakob and Esau in one wombe then shall the wicked and godly agree together not before see Prou 29. 29. It is the nature of the wicked to be opposite to the good and persecutors of the godly therefore are they compared to Lions Beares Tygers Bulls Serpents Adders Archers and Foulers the godly man is the Partridge they the Hauke 1. let the Hauke all her lifetime sit vpon her Lords fist yet when she dies she is but cast vpon the dunghill let the Partridge be chased all the daies of her life yet after her death she shal be brought in a siluer dish to her Lords table Yet knowe that if thou oppose thy selfe against the godly thou art to be reputed but a wicked man Waited They were vigilant diligent and wise to doe hurt neuer did Cat so waite for the mouse or Wolfe for the sheepe or Lion for the Lambe or Hauke for Partridge or Fouler for Bird or the Souldier for his enemies as they waited for him they bent their bowe they made readie their arrowes vpon the string that they might secretly shoote at him that was vpright of heart Dauid complaineth of this so may wee Dauid prouided for these so ought we and though they waite day and night and lay all kindes of battes that can be yet in the ende Dauid hath the best for in the name of the Lord he shall destroy them This is our comfort waite they may but they can doe no more Luke 22. 31. For me Dauid had many followers in the time of his troubles yet his aduersaries aymed especially at his life Strike say they the Shepheard and the sheepe shal be scattered Stub vp the roote and the branches will wither chop off the heade and the members will perish if Dauid be once gone who shall resist Thus the worthiest Princes grauest counsellors and most vigilant Ministers haue euer beene the marke of wicked Archers Thus like the King of Aram they say 2. Chron 18. 31. Fight you not with small or great but against the King of Israel onely Experience wee haue had of this in the daies of our gracious Queene Elizabeth
as wee may shewe as well our infirmities as our excellent graces Againe because hearing is the sense of discipline and many will attend on reading and hearing which will not bestowe time to conferre to pray to giue thankes to meditate or vow their obedience to the Lord he comprehendeth the one in setting down the vse of the other For if in our reading and hearing for want of meditation we doe not profit we are as coloured in the Sunne wherefore wee must admonish and âee admonished we must pray and prouoke to pray we must meditate and often thinke oâ those things which we haue heard or read Indeede knowledge reading and hearing are sweete euen to a naturall man âut to conferre to be admonished to pray to giue thankes be things hard and difficult It may be that some can pray to serue the times because of the law which constrained them but how many shall wee finde that doe it priuately in trueth and voluntarily Some read and they rest in the generall rules not making any vse of it to themselues and so learne that which is another mans not appropriating it to themselues for want of meditation Whereof it commeth to passe that wee see many make a learned sermon in generall precepts who when they come to particulars to comfort those that lye sicke or to raise vp them that are tempted for want of practise in themselues can say nothing The very Heathen could grant and you know who speake it that a mââs life was a cogitation of death But because we can meditate of death for that we ioyne with it the hope of immortalitie I say that a Christian mans life mây well besaide to bee a meditation of the law of God and how hee shall stand before Gods iudgement seate Which meditation in this man of God sheweth that euen from the heart he loueth the law of God If we examine our selues we shall finde our tongues to cleaue to our teeth and to the roofe of our mouthes whereby wee see that we cannot say this with the prophet that from the abundance of the heart our mouth speaketh For we sinde by practise that we heare reade and sing so coldly as we shew that our affections are almost dead within vs. There followeth in the end of the verse continually Wee know by proofe of daily experience that whatsoeuer we loue of that we continually thinke And in that this qualitie or circumstance is ioyned with meditation we are taught that though we must reade heare conferre pray and giue thanks often yet we must meditate continually For as it is absurd to say that a man should be continually reading or conferring so we must know that it is requisite in all these things to examine our selues by meditation whether we reade profitably conferre effectually or pray vnderstandingly That we now haue this continuall meditation we must pray that we may haue a loue to the word Loue indeed were of it selfe eloquent enough if we had it in any good measure but to stirre vp this loue we must vse many reasons about the nature of the word how it is mysticall pure and eternall which when we see in truth we shall loue the word Where he saith in it is my meditation wee must vnderstand that it was no rouing meditation but that it was circumscribed within the compasse of the law of God Now to our profit let vs learne to meditate according to the law of the Lord and so as vnder the generals we may touch the particulars to make the vse of them in our selues Thus we haue seene the cause of this effect to be loue For as the rich men of this world meditate of gathering goods naturall louers of their loue and ambitious men of their preferments so the man of God hauing no greater riches pleasure nor glorie than in the word maketh it his whole delight and studie For where we loue thither loue doth easily drawe our affections with it We haue heard why mention is made only of meditation namely because it is the life of all the other meanes and maketh them more fruitfull and why his meditation was maried to the law euen because it excludeth all vaine collections which proceede of general knowledge Besides therefore is meditation named because it most agreeth with the nature of loue For though we cannot alwaies be reading hearing or talking of those things which we ââââ we may alwayes thinke and meditate of them Now what is the cause that ãâã ãâã is preached and âo little is practised but because wee vse so little conference prayer and meditation The remedie hereof is to knowe what a sinne this is and that among all ãâã in the day of trouble none so great to torment our consciences as that we haue tested in a generall ãâã and ââââng of the word without applying of it to our seuerall practises by meditation He hath shewed now his loue in the verses following hee setteth downe the fruite of his loue For as hee shewed that the word of God is of such nature that aboue all other things iâ is eternall so also hee sheweth that the effects thereof are eternall And whereas men desire nothing more than that wisedome whereby they may excel their enemies in policie their teachers in doctrine and the aged in counsaile he declareth that hee made this choyse to set his loue on Gods word which performeth all these things As loue then is the mother that breedeth meditation and meditation is the nurse to cherish this loue so here because the argument of the effect doth most with men preuaile hee sheweth the mightie power and operation of the word of God What is the reason why men do not râst and stay themselues wholy on Gods law Surely because they are not perswaded that there is such excellent wisedome in the same We see then that wee must learne for the generals to bee wise in sobrietie and according to the word of God knowing that the Scriptures are sufficient to touch to improue and correct and to instruct iâ righteousnesse that the man of ââââ may bee absolute being made perfect vnto all good workes 2. Tim. 3. The Wiseman counsaileth vs Eecles 7. 18. that wee should not âââ iust euermuch ââ make our selues ouerwise least web ãâã Where he sheweth that this is the way to bring blockishnes to make our selues wiser than God and to deuile to become more iust than the word prescribeth vs. What is the cause why so many are so foolish in their death when they haue ouerreached themselues as Achitophel Surely because the Lord doth inââuate them whilest they would be wiser than the Lord so that their wisdome is ãâã into childishnes and their policie commeth to nothing What is the cause that we are no more occupied in the reading and hearing of the word Doubtlesse because it is a base and simple thing in our iudgemenââ and containeth not so high mysteries in it as
to fight against Gods enemies Whiles he was in his fetching policies did not the Lord send enemies the instruments of destruction to his wife and children Whilest he would rest on God hee was wise but when he would number his people he was confounded What did his policie in adulterie preuaile to disguise in such sort Vriaâ to make him drunken to set him in the forefront of the battaile was he not much foyled Salomon who whilest he walked before the Lord was wiser than his father Dauid when hee gaue himselfe to many wiues and began to be secure and to runne into grosse Idolatrie was greatly displeasing in the sight of the Lord. Iehosaphat so long as he obeyed the Lord was feared but when in policie he ioyned himselfe in affinitie to a wicked King he was almost confounded and surely had been punished had hee not in repentance turned and humbled himselfe before the Lord whose policie also in ioyning his ships with the ships of Ahaziah was afterward punished in his posteritie Vers. 99. I haue had more vnderstanding than my teachers for thy testimonies are my meditation IN the second particular effect the Prophet saith he did excell his teachers which hee doth not to bragge or boast of himselfe but commending the free graces of God he stirreth vp himselfe to make other men not onely to content themselues with a care of hearing the word but also to make conscience of meditation This then is leât of the Spirit of God for our comfort in that we may find the like fruite vsing by praier the like meanes so that if we bring not forth an hundreth fold yet threescore or at the least thirtie fold according to Gods wisedome True it is that the scholler often becommeth better learned than the teacher which is a singular blessing of God that the learned man should ascribe nothing to himselfe and to giue God the glorie hee enlighteneth where he thinketh meete and encreaseth when he seeth it good Now we may see this by experience euen in heathen men Aristotle was wiser than his Maister Plato in whom this blessing of God appeared in that they ioyned studie and meditation with their learning In Law Physicke they are most frequented who with much reading haue vsed much musing and practising None either in peace or warre haue euer gouerned excellently but they were great musers and did often sequester themselues from company then more freely to attend on meditation This doctrine shall be taught in a contrarie thing We know there is a speciall kinde of musing whereby Sathan doth often teach and communicate things to many in greater measure than they can receiue by all the books in the world so also there is a speciall meditating whereby the spirit of God communicateth to vs more heauenly things than either wee heare or reade As when Sathan will polish a mans wit to any euill hee will haue him to waite on him so God would haue vs to fill our iudgements in the particular meditation of things heard to see how all circumstances hold and faile This is then the wit which experience confirmeth that when wee are taught any thing which by reason is conceiued wee can adde if this bee true then that is false if it holdeth in the lesser then it holdeth in the greater On this sort let any man heare with meditation he shall finde something by the generall rule heard hauing the Spirit of God for his teacher which the Preacher had not or saw not or seeing expressed not Doe they then most profit who after hearing doe meditate and see more by the ministerie of the Spirit than by the ministerie of the Pastor Let vs marke it then by the blessing of God vpon it and let vs note the contrary by Gods curse vpon it What is the cause that there is so little profit by the ordinarie ministerie of the word and so great fruites arise where it is more seldome vsed but because meditation is the life of learning and the death of things conceiued is the want of musing Mans minde is infinite which nothing can satisfie but God or the diuell and continually rolleth either in good or ill In that he addeth thy testimonies are my meditation wee must note that to haue a sound meditation wee must be circumscribed within the limits of the word otherwise it will be erroneous but being ioyned with knowledge it refineth our knowledge and teacheth the vse of it If Philosophers saw that a mans life was a meditation of death whereby as they abstained from many pleasures they became neuerthelesse very vaine-glorious yet could they not attaine to any sound comfort because they were destitute of the hope of a better life But Gods children meditating on the last iudgement day make a conscience of many things past pare away many present corruptions and sigh for the remembring of their poysoned temptations to come How godly people haue excelled their teachers it needeth not long proofe out of the Scriptures Moses excelled all the learned men in Egypt Daniel surpassed all the Magicians in Babylon Paul excelled his teacher Gamaliel because though the Egyptians were learned and the Babylonians profound yet Moses and Daniel refined their knowledge humane with the studie of Gods word And Paul being brought vp in the doctrine of the Iewes vnder Gamaliel after he came to meditate on the Gospell of Christ excelled not onely his teachers but ouer-reached all other of the Apostles in heauenly knowledge We may then blush at the great knowledge in times past but herein we may be comforted because they as they were wise were also wicked but we may be as wise vsing their meanes and more godly meditating on the word which cutteth off all errors in doctrine and corruptions of life Againe Elie brought vp Samuel who proued wiser than Elie by his continuall meditation Salomon excelled Dauid by studie and prayer vntill he forgetting himselfe gaue himselfe to women Paul was taught of Ananias the principles of religion but he excelled him as far in the learning of the Spirit as he surpassed Gamaliel in the doctrine of the Iewes Let vs marke then the blessings of spirituall meditations which make vs fit in wisedome to admonish and in the spirit of consolation to comfort For in my iudgement their wisedome which depend on generall rules is in their bookes and must be fetched from their teachers but meditations may well be called a readie mother of knowledge and a nursing mother of wisedome If men then will whet their wits and helpe their memories they must vse meditation because when Gods word hath taught vs we shall neuer neede to consult with our booke nor take aduice of our teacher Vers. 100. I vnderstood more than the ancient because I kept thy precepts IT followeth I vnderstood more than the ancient c. As we haue heard of the glorious effects of the word in this man of God how he excelled his foes in
worldlinesse die in folly because the Lord recompenceth the vanitie of their youth with ignorance in their age So it is the mercy of God to giue them comfort of conscience in their death which haue had care of his word in their life Now we see because some men thinke so basely of the word of God how the Prophet hath commended it by the effects found by experience in himselfe Againe he sheweth that this was not in him by any particular prerogatiue of Gods spirit although the spirit wrought wonderfully in him but that it earne by vsing the mââââs of the word Teaching vs that as hee was wiser than his enemies because in all peâils ââ asked counsel of the word wiser than his teachers in that he rested not in their vniuââs ãâã but by meditation did appropriate them to himselfe and wiser than the Anââââ because he learned as well to line according to the word as to loue it so we also vsââg âââ ãâ¦ã shal find the like effects though not in like measure By which effects we ãâ¦ã out these meanes wee become foolish dolââish and blockish The word of God ãâ¦ã a ââeasure that if such an holy thing bee cast to swine I doe not douâââ ãâ¦ã see our God will execute his heauie vengeance and iudgements Wherof now ãâ¦ã it to passe that wâââââ young men die olde fooles emptie of Gods gracââf ãâ¦ã youth were well brought vp of their parents as Iohaz vnder Iâhoiada who also whilâst they did look into their former life and repent spake very effectually aginst sin but in their age haue not so much knowledge as before but because they continue not in the faith and in a good conscience It were better to preach to one that neuer heard of Iesus Christ than to such an old ProtestaÌt because the one is thankful the other is vnthankfull Tell me O man I speake vnto thy conscience when thine eye did see into the word when thine eare did heare it when thou diddest looke into thine owne conscience when thou feltest sweetnesse in Gods promises wheÌ thou diddest tremble with seare of Gods iudgements and diddest delight in the wayes of the Lord Oh how quiet was thy conscience what comfort didst thou finde in thy minde Oh how whole an heart was in thee And on the contrary when neither Gods promises were sweete nor his iudgements fearefull nor his waies pleasant vnto thee oh how cold was thy zeale how weake was thy conscience how feeble was thy heart in good things We shall see some now adayes and that many being but priuate men speake with greater knowledge and conscience than a Preacher Why may a Preacher spend his breath his strength and his life in preaching and so small profiting commeth of it euen because he preached well and practiseth ill Wherefore we see here how necessarily vpon the foresaide effects the Prophet pronounced as followeth Vers 101. I haue refrained my feete from euery euill way that I might keepe thy word SEeing the Lord will put much into their hands who handle a little well wee must expresse our knowledge by life and our profession by practise If a man would consider how fearfully the Lord hath made him how woÌderfully he hath redeemed him with what power he hath conuerted him should he spend his youth in vanitie or his age in worldlinesse and so become depriued of all Gods graces in death Looke into the former times Ioseph being but seuenteene yeeres old was wiser than all his brethren young Samuel was wiser than old Ely Moyses than the Egyptians Dauid than Saul Salomon was wiser in his youth than the gray haires Daniel Azariah Mishel wiser than all the Astrologians Chaldeans and Magicians Timothie being but young was preferred to the Euangelistship Paul wiser than all the Apostles Behold our age how mercifully the Lord hath blessed many young men and why are ancient men now so barren of knowledge euen because they are barren in a good conscience There was in time past lesse knowledge more practise lesse science more conscience lesse vnderstanding more wisedome but now there is more knowledge and lesse practise because men labour not to keepe the word of God in a good conscience When wee shall see therefore heretikes growe wiser then Preachers Idolaters wiser then true Professors some young impes of Sathan wiser then olde Ancients in the house of God we must knowe they are made so foolish either because they are not of a good conscience or lye in some secret sinne Would it not grieue a good ãâã to labour many Winters and Sommers and in the end to finde no Haâuest what ãâã full thing thinke you would it then be to a Minister after he hath long trauailed to ââââ no fruit The Lord vndoubtedly will punish such fruitlesse Professors with hardnes of heart iâ they will not heare with care that care may cause prayer that prayer may bring forth meditation and meditation may haue in fruit in godlinesse and practise in perseuerance In this verse then the Prophet declareth that as before he vsed the right meanes to godlinesse and therewithall had the proofe of good effects so now he had power from God to resist all lets hinderances and encombrances therunto Whereby hee teacheth vs that these two things especially make to attaine true godlinesse the one to vse good meanes thereto the other to auoyde carefully all occasions which may hinder vs from the same Neither must wee thinke that all these things can be done presently for if Rome was not built all in one day who would thinke IerusaleÌ should be built in one day Surely the necessitie of this practise is such that vnlesse men make couenants with themselues and bind themselues as it were in body and soule to auoid occasions of euill they shall neuer attaine to true godlines Manie will confesse that they ought and will learne the way to holinesse of life but in the meane time because they will not forsake their euill wayes they faile in their purpose To the bettter vnderstanding of the Prophet we must vnderstand that euill wayes are in two things considered either as they be euill in their owne natures or as they be euill by circuÌstance the first all men will confesse to be auoided as full concupisceÌce wrath murther malice such like and yet the cause why many men are lesse carefull in holy things is because they make no conscience to stay euill things noâ to vnburdeÌ themselues of all worldly delights But what is the cause that thou canst not ouercome worldlines and vanitie thou dost not consider that thy reason is corrupt and that if thou fightest not against thy corrupt reason thou canst not auoide corrupt affections If a man would fight against Ambition he must not first fight against the thing it selfe but against his own reason leauing him there unto which on this manner perswades him If I may attaine to such dignitie I shall
in the first and sixt verses with prayer couched in the middest of the portion It is a marueilous strange thing that one thing should bee so often repeated as this to commend still Gods law and to pray still to be taught in the same This proceedeth from the comfort which he felt in the word and from the fight of the corruption of his owne heart and is commended to vs in writing to shew vs our corruption and to labour for the like fruite Wherfore seeing experience hath taught vs thus much we must learne that we can neither see the comfort of our seeking after God nor our calamitie and miserie to be deliuered out of it vnlesse we pray with the Prophet for the right knowledge of the law of God so that we are much to thanke our God that he giueth vs in another such a fight of our owne corruption As in the first verse there is a notable commendation of the word so is there also a singular declaration of his faith Thy word O Lord is a lantorne to my feete and a light vnto my path This seemeth to all men to haue been learned long agoe and belched out in time of Poperie and that it is no new thing but a saying very well knowne but when we looke into the seuerall practises of men which is the righteous iudge of all mens iudgements wee shall finde men to be farre from any inward faith shewed in such fruits This made the Prophet to sweare in that he saw on one side his happines so great in the word the corruption of his heart on the other side And in meditating day and night in Gods law and considering his righteous iudgements he saith in trueth Thy word is a lanterne c. If we will looke into our selues we shall finde that those things which seeme to be most easily beleeued are furthest from faith and that things most easie to be learned are furthest from practise True it is that euery man will say Who will not beleeue this what a beast were he that would denie the truth of Gods word But alas our carelesse reading our rare meditating our cold praying and praising of God for his word our seldome conference of the word will testifie against vs in time to come that we neuer truely beleeued We must first looke and note our selues and then we shall profit somewhat more The man of God opposeth here the word to mans wisedom which he had meÌtioned in the verse going before as light is contrarie to darknes For as in darknes we cannot goe safely without the light of a lanterne or such like euen so are we in ignorance and rebellion if we be not continually guided by the word of God and his Spirit This then is a further thing how durst blind bayards be so bold who liuing in the darknes of Egypt thinke they are in the light and being vnable to discerne betweene persumption and despayre betweene promises and threatnings betweene things streightly commanded voluntarily done suppose themselues to be sharpe sighted Nay we shall finde these fruites to be but in few It is said Matth. 22. 23. The light of the body is the eye if then thine eye be single thy whole body shall be light 23. But if thine eye be wicked then all thy body shall be darke Where our Sauiour Christ borroweth his speech from the senses of the body and translateth it to the powers of the soule For as euery part of the body is lightsome whilest the eye seeth so a man being inlightened with the word and the Spirit hauing his eyes alwaies to heauen hath his affections aright and on the contrarie as all things are lothsome to that bodie which for want of the eyes is wholy darkened so a man sitting in the darknes of ignorance hauing his mind wholy set on earthly things hath his affections disordered Now that there is no light in vs but all is darknes in our soules the Apostle Peter doth plainely shew it 2. Pet. 1. 19. We haue a most sure word of the Prophets to the which ye doe well that ye take heede as to a sure light in a darke place c. Where he commending the Christians for their care of the word sheweth that it is a light in the darke and teacheth vs that how much knowledge we haue so much we are in good affections Also Paul Ephes 4. 17. 18 saith I testifie in the Lord that ye henceforth walke nât as other Gentiles walke in the vanitie of their minde 18. Hauing their cogitation darkened and being strangers from the life of God through the ignorance that is in them c. Where he sheweth that the man vnregenerate hath his minde vnderstanding and heart corrupt and blinde in that life which God liueth in his and that as the man which seeth being in darknes or in light the blind man gropeth vncertainely euen so all our doing are endlesse and headlesse which are without the light of knowledge Shall we thinke now that euery man beleeueth this to be true No for if they did they would doe otherwise If they felt this in affection in any measure would they not come out of their prison to the liberty of Gods saints would they not auoid the darkenesse to see the bright sunne What a follie were it for a man who hauing scales and gleamy diseases on his eyes might be cured and will not This is a double fault that when men may know they will lie in errours and ignorance and when they may be conuerted they will dwell still in Heresie Oh what a thing is this wilfullie to remaine in darkenesse and to sleepe at the hearing of the word when the Lord giueth them a lanterne for their feete and offereth knowledge and yet to be no better than the stockes they sit on If it pleased the Lord who giueth vnderstanding to the ignorant and draweth light out of darkenesse to reueale the light into their darke coÌsciences they should know that when light came vnto them they refused it and that they are louers of darknes more than of light But he that worketh all things mightily iâ all men must shew this light vnto their darkenes because they that are in hell thinke on none other heauen they that lie in vnrighteousnes thinke of no other righteousnesse and sitting in the vallies of death they remember none other life We must therefore pray that the Lords glorious light of the gospel may open the eyes of their consciences and let euery man examine his owne heart that he may pray to haue his iudgement cleared by the true knowledge of the word and his affections renewed to the due obedience of the same For how much knowledge wee haue so much light haue we and looke how much we lie in ignorance so much we lie in darknes Wee know but in part when we are at the highest in this life how great then is that darkenes
concupiscence shall solemnely vow to refraine the familiaritie of wanton women and will not come in place where light women frequent but with Iob shall make a couenant with his eyes we see this by the word also to be warrantable And thus much for meanes to auoide euill now for meanes to doe good If a man feele himselfe dull and slow in reading the word or slacke in prayer shall to the prouoking himself the more make a couenaÌt daily to reade some portion of the word and to bestow some time of the day in prayer if this be taken vp in the wisedome of the Spirit to cast off sluggishnesse and prouoke alacritie herein we see because at morning noone-tide and euening some of Gods children haue vsed it he may set himselfe a taske and thereby may make a stay for his wauering minde Howbeit these things must not be perpetuall as it is in other couenants For a man may abstaine from women and wine for a time and yet not for euer because it must bee done for some certaine ends and causes as also with some holy conditions As for example if a man hath taken a time of the day to pray in and at that time he shall haue some speciall cause of setting foorth Gods glorie or if his particular calling requiring an whole man shall call him away then if hee omit it there is no breach because the thing which hee is about to doe is according to Gods law This is needfull to be considered with a godly care that wee double that some other day when we shall be more at libertie which we haue for the same causes pretermitted the day before If then there be iust occasion offered of this remission for otherwise wee must not be remisse we know that the couenant is not broken in that we made it with a condition that we would vse it so farre foorth as it might not hinder Gods glory our dutie to our brethren nor our seuerall calling because in such a case to obey is better than sacrifice But if there be no iust cause of pretermitting this purpose then is there iust cause of sorrowing for breaking the couenant But here wee see an helpe wee haue not done this taske to day because of idlenes what then We must returne to the assurance of forgiuenes of sinnes and must redeeme that with double diligence which wee haue lost through wilfull negligence In these vowes then taken vp of our selues as meanes to auoid sinne or to doe good we must first take heede that they bee made within the compasse of the word Secondly that they be but for a time and not continuall Thirdly that they bee euer made with wife and discreete considerations least being broken our coÌsciences be troubled Fourthly if there be any fault that it be recompenced by double dutie and diligence afterward Thus wee see how either for to pricke vs to good or stay vs from some euill wee may make a couenant vpon condition in a desire of Gods glorie and in crauing Gods grace And thus much of his care and conscience to Gods iudgements now let vs come to the third argument which is his affliction Vers. 107. I am very sore afflicted O Lord quicken me according to thy word IN that the man of God vseth this as a reason before his prayer it seemeth hee was not meanely troubled but sorely vexed as wee may see in ioyning that which he saith in the verse following My soule is continually in mine hand yet doe I not forget thy law Wherein carying his soule in his hand he meaneth that he hath no assuraÌce of his life but is in continuall danger of it as wee count those things which be in our hand to be hardly sure and in perill to slip from vs as we may see by other places of the word As in the booke of Iudges Iephtha saith I caryed my life in mine owne hand that is I did hazard my life 1. Sam. 28 21. where the Pythonisse saith I haue put my soule in my hand which is all one as if shee should say I haue ventured my life or I was at deaths doore Iob. 13. 14. Wherefore doe I teare my flesh with my teeth and put my soule in my hand As if hee should say Why doe I put my life in danger For euen as water lying in our hand is soone slipt out so our soule beeing in our hand is said to be at deaths doore Besides he confesseth that he had many snares and pestilent deuices of his enemies laid against him so that at his least going astray hee was layed for and readie to bee taken In that hee needed thus to pray wee may see how reason might haue moued him to the contrarie Flesh and blood might haue taught Daniel that in such narrow search hee might haue shut his window when he praied or haue conueied himselfe into some secret chamber and so to haue vsed some policie and prouided means to haue saued himselfe had not the spirit of God mightily preuailed in him against all such temptations So when by reason of some imminent danger we are at our wits end sathan would haue vs go in by-paths and not to make the word of God a lantorne to our feete Saul when hee could heare nothing from the Lord was driuen thus by his extreame daunger to goe to the witches We see then how necessary it is for Gods children in the time of triall to pray for their direction in the right wayes Againe because when we are hardly dealt with wee are ready to reuenge with policie we see how he prayeth to keepe himselfe aright It was vndoubtedly the great mercie of God to Dauid then to pray that no affection of reuenge might enter into him Oh how needfull then is it for vs wheÌ the wicked shall deale with vs vnreasonably to pray to the Lord to be kept in iudgement from policie and in affection from reuenging and that we may stay our iudgement on Gods promises and our affections on his dealings Thirdly if all meanes be wanting to vs then will the diuell moue vs to despaire and therefore great neede haue we to pray that we may be deliuered from the darkenesse of despaire by the lanterne of Gods word We see how necessarily the man of God praied not to be tempted aboue his strength and that the rod of the wicked should not fall on his lot least he should put his hand vnto wickednesse and therefore craued wisedome in Gods word faith in his promises and patience in his goodnesse We see then the plaine meaning of the man of God in this verse if we call to minde in this word very sore afflicted that which we haue heard before that his eyes failed his heart fainted his spirit panted his naturall powers melted and to be briefe that he was an image of death As a man cannot abide great prosperitie no more can he abide great aduersitie For as we are puft vp
with the one so we are cast down with the other by mistrust in Gods prouidence and despaire of his promises Experience teacheth vs that as a little prosperitie maketh vs to forget God so many inconueniences by affliction may befal vs as either dulnesse deadnes blockishnes or wicked shifts or vngodly doubts Wherfore the man of God here teacheth vs that if he vsed such remedies in the greater troubles theÌ how much more should we vse them in the lesse We are here besides to accuse our vnbeleefe bewrayed in small things seeing the Prophet in so great extremities exercised his faith against all the reasons of flesh and blood As the Lord giueth not so great graces vnto vs as to him so he will not presse vs with so great temptations as he did him And if the Lord did helpe his Saints in great afflictioÌs surely he will also help vs if we likewise striue against mistrust We may see the Saints of God were neuer so delicately brought vp that they neuer wanted so that if the Lord hath so dealt with his most excellent and faithfull seruants what will he do to vs vnfaithfull ones if he did so to theÌ which were vnder the law to whom were made greater promises of outward things what will he do to vs to whom are promises made of spirituall things vnder the Gospel as of the forgiuenes of sins of the renewing our hearts of spirituall ioyes of the kingdome of heauen If the Lord then lay on vs such troubles as he laid on our forefathers how much more should we suffer them seeing we may profit by their example who were vnder the Law who were in the dawning of the day or rather in the night in respect of vs vnto whom Christ is crucified and risen again We must then be ashamed of our womanish nature who will shrinke at so little triall think that the Lord should deale more gently with vs than with them They were in the shadow of the Law we in the bright Sunne of the Gospell which if we see we shall accuse our selues of the wants of Gods graces in vs seeing he dealt thus with his dearest Saints In that he addeth quicken me according vntâ thy word he sheweth that he meant not to escape by naturall meanes although as he would vse them so he stayed not in them he vsed these as accessaries but the word of God as principall For his principall was to be quickned by the word and his accessary was the vsing of ordinarie meanes Then in all afflictions let vs craue of God that we may not vse vnlâwfull meanes but rather the promises of God as our chiefest strength feeling them with Gods fauour in vs then may we vse the other to these For then will the Lord giue successe and blessing to naturall and secondary meanes when our hearts being chiefely stayed on the promises of God as our chiefest strength and feeling them with Gods fauour in vs in the forgiuenes of our sinnes and renuing of our mindes we craue a blessing on the creatures as on the second meanes Besides he acknowledgeth in this word quicken the Lord to be the author of life and that without his word he was as dead This life indeed is the shadow of death common with the reprobates and bruit beasts and our life is only in Christ Iesus So Adam was called dead what is that surely in that his soule had notâing to doe with God and although God gaue him a naturall life yet spiritually he was dead Thus the Saints of God thought they were at the last cast ready for the buriers when they could not feele Gods presence and promises According to thy Word that is according to thy promises for wee haue none assurance to come to GOD vnlesse his word be giuen vnto vs. What had he especiall or peculiar promises working in him The diuers places of this Psalme will she we no such thing because this Psalme is an image of Regeneration They were generall promises as are other in many places of the Scripture Reioyce O Syon for thy redeemer commeth Euery man might applie this to himselfe as is also that place Esay 66. 2. I that dwell in heauen will looke cuen to him that is poore and of a contrite heart and trembleth at my words These promises are generall and therefore we must looke to be quickned by them For the Lord saith that though Eternitie be his place yet will he come to them that be of a contrite heart so that sith the Lord hath made this promise we must by Faith vse it Come vnto me saith Christ all that labour and are loaden Behold another generall promise which we must applie to ourselues by Faith making this argumeÌt without selues Lord thou hast promised this whosoeuer is wearie and heauie loaden shall of thee be refreshed Lord I am wearie and heauie loaden Lord therefore helpe me according to thy promise I came not saith our Sauiour in another place to call the righteous but sinners to repentance We see that these generall precepts must be belieued and we must craue Gods spirit that we may be quickened and receiue life by them For though they be generall to all yet we must vnderstand that euery man is to applie them seuerally vnto himselfe Howbeit we must first belieue the generall promises and then by prayer we are to craue a speciall vse of them as of them wherein we belieue Vers. 108. O Lord I beseech thee accept the free offering of my mouth and teach mee thy iudgements NOw the Prophet prayeth for the clearer vnderstanding of Gods word This is then his principall which here is set downe more plaine The meaning therefore of this verse is that I may thus be quickned cleare my iudgement that I may see how thou dealest with thy seruants that I may haue comfort in thy promises As the aire being troubled the weather is darkened so the mind of man being troubled with ignorance storms mists clouds of temptations is much distempered Wherefore he prayeth against these port 17. 7. Shew the light of thy countenance vpon thy seruant teach me thy statutes Where we may see how afflictions had hidden as it were the ccuntenance of God shewing also that the face and fauour of God appeareth in nothing so much as in the true vnderstanding of his word And port 8. 8. The earth O Lord is full of thy mercies teach me thy statutes Port 2. vers 4. Blessed art thou O Lorde teach mee thy statutes Whereas God is good he reuealeth it in nothing more then in this pure vnderstanding Teach mee thy iudgements c. As if the man of God should say This is one thing wherevnto I will giue ouer my selfe euen to see how thou doest punish the wicked and conductest thy children So that we must learne that as it is necessarie to vnderstand the law and the Gospell so is it requisite to discerne Gods
prayer doe wee come before his Maiestie as pricked with a feare thereof are wee pressed with feeling our wants doe wee feare the repulse Oh let vs craue by prayer that we may not come in fashion but in feare not on custome but of conscience and with a free spirit If the spirit make vs free saith Iohn then are we free indeede wee are so captiuated of our selues that we cannot be free but by the spirit When then we see vs in this dulnes and custome in hearing reading or praying we must pray with Dauid Psal 51. 10. Create in mee a cleane heart O God and renue a right spirite within mee 12. Restore to mee the ioy of thy saluation and stablish me with thy free spirit Where hee hauing lost as it were the freedome of the spirit the cleannes of his heart and the ioy of his minde prayeth to haue them all restored againe And thus much for our admonition Now for our comforts I am sore afflicted accept my free offerings How could hee before afflicted and yet free when he desired to be quickened he felt not this freedome Neuertheles he ceased not to offer his sacrifice whereby we are taught to offer our prayers to God although through perplexitie of the spirit wee know not how to pray nor what to say but speake sighing and groaning for this is a sacrifice acceptable to the Lord. For though wee cannot pray with comfort yet we must craue of the Lord euen by mourning and complaining of our owne estate and bewailing our case this also is an acceptable sacrifice For a sacrifice of sacrifices is a contrite heart saith the Prophet And as wee said before out of the last of Esay to an humble heart will I looke saith the Lorde When wee cannot then finde free ioy let vs come with free sorrow and when we know not how to pray Gods Spirit will teach vs how to craue how to sigh and how to pray and the Lorde will know the meaning of his owne Spirit crying in vs. The meaning of the man of God in effect is I powre out my prayer in the aboundance of my griefe and from a full heart we see when a man wanteth a thing though he cannot intreat his friend to obtaine it of him yet hee may freely mourne and lament his estate Let vs then when we cannot pray not cease to mourne and to make a noyse as Ezechias who chattered like a Crane or Swallow wherein he sheweth that he was so pressed with sorrow that he could doe nothing but sigh and groane When wee growe therefore in languishing grieses this is not the thing which pleaseth the Lord but it nourisheth still in vs mistrust Wee may see in the word of God the vnperfit speeches of Gods children and dearest Saints vttering in their griefe their patheticall affections For what was the remedie in this confusion but euen to powre out freely before the Lord their griefs and in opening them to their friends yea and when they could doe neither of both yet would they reueale their sorrowes to the trees of the fielde His offering we see were his griefes The Lord is God and not an Idoll hee will heare thee when thou criest vnto him It may be thou art ashamed to confesse thy faults before man thou needest not be ashamed to confesse thy sinne before God Man may cast thee in the teeth with thine infirmities the Lord will neuer vpbraide thee Man will not keepe counsell neither can giue thee counsell the Lord will both keepe and giue thee counsell Man may prescribe some means of deliuerance but the Lord will both tell thee the means of thy deliuerance and will deliuer thee So the Prophet in his owne example Psalm 42. 3. offereth his griefe vnto the Lord in teares for when one waue went ouer another and his reason and his soule had made a tumult within himselfe yet he said Why art thou cast downe my soule vnquiet within me waite on GOD c. Let vs then consider of the promise made Rom. 8. 26. The spirit helpeth our infirmities for wee know not what to pray as wee ought but the spirit it selfe maketh request for vs with sighes which cannot be expressed Let vs then though wee know not how to pray in freedome of ioy pray in freedome of sorrow Let vs beginne to offer in sorrow and in time wee shall offer in ioy For Psal 30. 5. Though weeping may abide at euening yet ioy commeth in the morning And Psal. 126. 5. Though we shall sowe in teares yet we shall reape in ioy Vers. 109. Mâ soule is continually in mine hand yet doe I not forget thy law Vers. 110 The nicked haue lâida snare for me but I swarued not from thy precepts BY this phrase is meant that hee was at the point of death as it may bee seene by other places of the Scriptures as when the Ephramites were angrie with Iephtha because he went to warre without them he answered I put my life in my hand c. The Witch likewise which spake to Saul vseth the same speech and I haue put my soule in my hand c. And Iob saith why should I rent my flesh with my teeth or carry my soule thus in my hand c. Where he meaneth that he was at deaths doore My soule sainteth mine eyes faile I wither like a bottle and such speeches declare his miserie This great danger wherein hee is hee vseth as a third reason to moue the Lord to heare his prayer for by this meanes it came to passe that his praier was more earnest The greatnes of his griefe he amplifieth in the 109. and 110. verses And in this extremitie of griefe we shall see that he had good cause to pray earnestly if we do consider the reasons which flesh and blood would put in to his minde For first when he saw that he was in such streights that he could not see meanes or waies to be deliuered then his reason would perswade him to leaue the light of the word as a thing that in this case shewed no light and to vse policie for to helpe himselfe This is a great temptation and if God had not assisted him he might haue fallen hereby For we see that Saul when the Lord gaue him no answere by Vrim and Thummim nor other ordinarie meanes hee thought good in policie to aske counsell of a Witch which he before time had punished with death Thus would corrupted iudgement haue carried him to vse policie and vnlawfull meanes and to haue forsaken the lanterne of the word if the Lord had not stayed him and therefore this was one cause to moue him most earnestly to pray Secondly if he looked to his affections he should find them as corrupt for they would haue carried him to reuenge when hee sawe himselfe to bee vnreasonably and vnconscionably dealt withall and therefore to restraine the headstrong affection of reuenge it was very needfull
that hee should pray feruently For wee see that when Nabal dealt churlishly and vncurteously with him because hee wanted this helpe of prayer to keepe vnder his affection therefore hee straightwayes sware hee would kill him and would haue done so had not Abigail stayed him and pacified his wrath whereas at other times when Saul dealt iniuriously with him and the Lord might seeme to haue giuen him into Dauids hand yet because hee had prepared his heart by prayer hee abstained from reuenge and committed vengeance to the Lord. This then might bee a second reason to moue him to pray Thirdly when hee saw all meanes taken away that he must vse no meanes of his owne neither yet reuenge himselfe then would the diuell bee busie to driue him to despayre of helpe and safetie therefore great neede he had to pray that the lanterne of the word might light him against the darknes of despayre As man cannot beare too much prosperitie so he cannot beare too much aduersity and not onely extreame prosperitie and aduersitie but euen some little affliction or prospetitie will cause our corruption to breake out Wee are then to accuse ourselues of vnbeliefe that doe breake out in little things more than this man in his great troubles And to remedie this wee must set this and such examples before vs to strengthen vs that as God helped others so he will helpe vs. If God dealt so with them that had not such spirituall promises as wee nor so cleere light of the Gospell as wee and they so many wayes pleased God and wee haue so many wayes sinned and they had so plentifull promises of this life and we haue spirituall then we must not thinke to escape troubles but must correct our womanish affection Vers. 111. Thy testimonies haue I taken as an heritage for euer for they are the ioy of mine heart THis is the amplifying of the first verse This is a true signe that he loued the word because he loued it as well in trouble as in prosperitie This is a rare signe of faith for many are like Iobs wife who in trouble forgât the commandements and slided from them but the contrarie was in Iob. We shall not then haue a sure triall of our faith before our troubles trie vs yea and sore troubles that our soule is in our hand But if in the greatest we can say the Lord is our strength our faith is strong but if little troubles make vs faile our strength is weake Therfore we must meditate of these things before they come that we may stand when they come If this man in trouble forsooke not Gods word how ought we to be ashamed âââ in prosperitie cannot stand stedfast yea we may feare his iudgements because that seeing we be led away with vanitie now when trouble commeth we shall fail away For the continuance of sinne doth either brawne the hearts or worke sore griefe to them that haue it Then must we looke to the benefits we haue receiued for they are not otherwise good but as they are sanctified by the word prayer c. and when we seeke the glorie of God and the profit of our brethren He first protesteth his loue to the word in that he maketh it his inheritance which he proueth because his heart is set on it for where the heart is there is his treasure By testimonies is meant the couenant betweene God and his people wherein he bindeth himselfe to them and them to him Some thinke that the excellencie of the word is here set out by many names but we must look to the proprietie of euery word as before by iudgements so by this word testimonies is meant the couenant not the commandements because they cannot be our inheritance for they cannot comfort vs because we cannot fulfill them but faile in them and cannot therefore take comfort but it is rather a killing letter It is the Gospell that bringeth peace and comfort The law when it is taken generally containeth all the word particularly the commandements so the word generally both law and Gospell but particularly the promises as Rom. 10. So likewise by the testimonies when they are opposed to the law is meant the promises of the couenant as Esay 8. and this testimonie is confirmed to vs by the Sacraments as to them by sacrifices The couenant is called an inheritance First because it is excellent Secondly because it is proper to them Thirdly because it cannot be lost but by their owne default It is his first because God hath promised to write his law in his heart Secondly because he hath promised to him life by it Thirdly because God will performe his promise This couenant is excellent because hereby we are made the sonnes of God and hauing our sinnes for giuen vs we shall be enabled in some measure to keepe the law and that trouble and griefe where with many are destroyed yet shall turne to our good Againe it is excellent because it is permanent 1. Pet. 1. where it is called vncorruptible All things compared with this are vile I count all things but dung saith Paul Men will in danger make shipwracke of all that they may saue their liues so Paul did euen willingly part with all things and counted them but dung for this Phil. 3 8. 9. We must examine whether we make this account of our saluation and of the word which is called milke meate siluer and all things that we should seeke all things in it This inheritance is proper to the elect as Iam. 4 Rom. 12 and Iohn saith that This is our priuileage to be the sonnes of God For riches are common to the good and euill so is glorie c. for both haue these things therefore they are no true inheritance because they are common to many and these things cannot get vs heauen nor deliuer vs from hell It cannot be lost but by our owne default for that that some lose their inheritance without default is the corruption of the world but forgiuenes of sinnes and such like which are our inheritance cannot be lost for though Princes may be driuen from their kingdomes yet cannot the gates of hell preuaile against vs so that though the mightie can take away our life yet they cannot take away the loue prouidence and good will of God The things and inheritance are most esteemed which are of longest continuance and haue longest indured as to esteeme leases better than to be tenants at will copies better than leases heritages better than copies because there is no collusion and cauill of law can take it from vs. This is most excellent and such is our inheritance for wee were elected thereto before all worlds and looke to goe the same way that all the faithfull before vs haue gone and haue it confirmed with the Law Prophets and Gospell and with the godly death and holy life of his seruants This word bringeth to vs the things that eye cannot see c.
is in Psalm 125. The rod of the wicked shall not rest on the lot of the righteous So that the man of God prayeth here that his affliction might not hinder his glorie And no maruell for his enemies first laboured to daunt his faith then they went about to loade him with iniuries either subtilly to circumuent him or openly to oppresse him when these things would not serue they striued to bring his person to contempt and his cause to discredit as also they went about to bring themselues into estimation and their cause into credite No maruell then though he thus prayed least that they resisting him too long hee should be ouermatched Wherein we are to learne that wee must not ouercome ill with ill subtiltie with subtiltie violence by violence but by praier And seeing the Lords eares are open to the prayers of the iust and his eyes vpon them that feare him seeing his eares are shut to the wicked and hee will not looke vpon them in mercy but his face is set against them the Lord vndoubtedly will heare vs and looke vpon vs and will confonud our enemies And I will keepe thy testimonies Behold the man of God promiseth thankefulnes and if it pleaseth the Lord to free him from these euils hee would keepe his law not that we must thinke that he before did breake them but though the proude had him exceedingly in derision Psal. 51. though the bands of the wicked had robbed him 61. though the proude had imagined a lye against him 69. though they had dealt wickedly and falsely with him 78. though they had almost consumed him vpon the earth 87. and he was like the bottle in the smoke so that hee was wonderfully distracted in his calling yet if the Lord would vouchsafe to free him from these euils as before in part so now in whole he would bestow his life on the Lord. We are then to learne that in trouble wee are to desire to none other end to be deliuered than the better and more freely to serue the Lord and that when wee haue made so solemne a promise to the Lord we throughly purpose in trueth to performe it For though affliction of it selfe helpeth vs nothing vnto godlinesse but is rather some hindrance why in our calling wee are lesse profitable yet as it is sanctified in Christ and receiueth a blessing from God to worke in vs it keepeth vs from euill and prouoketh vs the more to doe good But wee if we be in aduersitie if wee haue trouble or losse of goods or losse of friends oppression of enemies or such like make large vowes and plentifull promises and crie Oh if I might be deliuered from this sicknes if I might be freed from this trouble if I might be vnburthened of this euill I would surely serue the Lord I would become a new man I would change my life and enter the waies of repentance but we looke not to performance This thankfulnes of heart made the Prophet Psal. 116. 12. to cry out What shall I render to the Lord for all his benefits towards me I will take the cup of saluation and call vpon the name of the Lord I will pay my vowes vnto the Lord euen now in the sight of all his people Where wee see that it was the custome of Gods people to stirre vp themselues after their deliuerance vnto thankfulnes We shall see now by examining our selues how it is so in vs. Oh say we that I were recouered of my health oh that the Lord would restore those things to me againe which I haue lost then doubtles would I wholy giue my selfe to the Lord. But let vs see if in all these things wee bee not vow-breakers and are rather growne worse than wee were so greatly are we to feare our selues God hath deliuered vs from our enemies freed vs from warâes saued vs from scarcitie penurie pouertie plagues and sicknesse and hath blessed vs with peace abundance plentie health and all other blessings let vs see how we vse these things We know the times haue been such when we could not haue this liberty to reade and heare the word of God but wee are now freed from such miserie and set in great libertie whether doe wee vse this time to Gods glorie and increase of our knowledge and building vp of our faith or not We know that there is a vicissitude in all things and one thing succeeedeth another and as the Lord hath long time vexed other nations with trouble and graunted to vs a long time of libertie and quietnes so our course must come by the order and change of things to be vexed with troubles and others shall be set at some libertie Are we the better then for this benefit If wee bee all is well if not will it not thinke wee be laide to our charge that what time the Lord had giuen vs wherein we might reforme our selues wee haue abused in being so little reformed what our time hath been to set forth Gods glorie how little glorie the Lord hath gained by vs. We haue often heard that our two principall props in trouble are faith in the promises of God and a testimonie of a good conscience which wee see often to be in this Prophet Wherefore what doth fasten and comfort faith euen a good conscience what doth make it wither and wauer euen because we haue been fruitles and haue not done good workes This then must be our comfort in trouble that we suffer not as ill doers that we may look for Gods promises But if our sinnes accuse vs and we suffer as ill doers wee shall not bee able to feele any comfort in God his promises Then let vs see the fruit of this prayer The Saints of God and deare Martyrs of Christ made this prayer before vs the fruit and effect whereof is growne vnto vs. For their sufferings were our prosperitie their losse our gaine their imprisonmeÌt our libertie their death our life as true as old is that saying proued The blood of the Martyrs is the seede of the Church For their blood hâth cried vp to heauen with the blood of Abel for our comfort and brought downe vengeance on our enemies and obtained mercy for vs. They did sowe in teares and wee haue entred into their haruest with ioy let vs beware least wee sow euill to our selues and for others they sowed comfort for their posteritie let vs take heede that wee sow not discomfort for them that shall come after vs. And as their death hath stayed the wrath of God from heauen that it is not fallen vpon the vine seeing many yeeres he hath planted among vs a vineyard seeing he hath hedged it and gathered out the stones of it and hath planted it with the best plants and hath built a tower in the middest thereof and made a wine-presse therein and hath looked it should bring forth grapes but it hath brought forth wilde grapes so our sinnes so
zeale is opposed to luke-warmnes which is too temperate a warmenes for the profession of the Gospell Wee must not then onely renounce coldnes farre from vs and put away lukewarmnes but wee must be very hote and feruent in the profession of the truth Againe 1. Cor. 14. 1. that which our common translation hath Follow after loue couet gifts but especially prophecie the naturall Text hath bee zealous after the more excellent gifts And Rom. 12. Be feruent to the spirit that is let Gods spirit inkindle in you a fire which may cause you to flame with a zeale of Gods glorie and with a loue of mankinde Now there are diuers kinds of zeale there is a zeale of the world there is a zeale of the flesh there is a zeale of false religion there is a zeale of heresie and there is a zeale of the true word of God First wee see the zeale of the world maketh men to labour day and night to get a transitorie thing The zeale of the flesh tormenteth mens minds early and late for a momentarie pleasure The zeale of heresie maketh men trauaile and compasse Sea and Land for the maintaining and increasing of theis opinion Thus wee see euery man is eaten with some kinde of zeale The drunkard is consumed with drunkennes the whoremonger is spent with his whoredome the Heretike is eaten with heresies oh how ought this to make vs ashamed who are so little eaten spent consumed with the zeale of the word And so much the rather because godlie zeale leaueth in vs an aduantage and a recompence which the worldlie and carnallie zealous men haue not For when they haue spent all the strength of their bodies and powers of their minde they haue no gaine nor comfort left but torment of conscience and when they are outwardly spent they are inwardly neuer the better whereas the godly being consumed for a good thing and eaten vp with the zeale of Gods glorie haue this notable priuiledge and profite that howsoeuer their outward man perisheth and decayeth yet their inward man is still refreshed and nourished to euerlasting life Oh what a benefit it is to bee eaten with the loue and zeale of a good thing Leauing now the carnall and worldly zeale wee know how zealous Idolaters were that they would euen offer their children in the fire We know the zeale of the Iewes Math. 13. who would compasse Sea and Land to make a man a Proselyte Heretikes as we see spare no labour and let not for aââe cost to maintaine their Heresies but these are not good The true zeale is that whereof the Apostle speaketh 1. Cor. 11. I am iealous ouer you with an holie jealousie Rom 10. the Apostle âaith the Iewes had the zeale of God but not according to knowledge Wherefore to shewe some properties of true zeale whereby we may trye our selues let vs first know that our zeale must be grounded on knowledge for otherwise it will carrie vs further to destruction as it did them who oppreââed the truth and persecuted the deare seruants of God and yet thought that they did well Wherefore in true zeale it is requisite to haue knowledge going before Wee see the zeale of the Prophet did arise here of the contempt of the law of God For seeing it to be âo exquisite perfit euerlasting powerfull comfortable it is a manifest argument that he was well grounded on the word This zeale then that we may the lesse be deceiued with the contrary hath these few rules first as we haue already said it must be agreeable wholy with the word of God to begin where it beginneth to end where it endeth Therefore we may thus trie our true zeale If first and especially wee make conscience of the principall matters of the word as of prayer of the Sacraments of discipline of charitie and then of the lesse things that are commaunded if wee will doe them if anie be forbidden wee also auoide them yet euer tollerating through loue little things as they that would not trouble the Church of God Wherefore the Apostle saith 1. Cor. 11. 1. 10. If anie man lust to be contentious we haue no such custome neither the Churches of God as if he should say If any man will striue about matters of lesse importance wee according to the order of the Church will not striue with them but rather will beare many things in loue and yet so as still we vse this caueat That we account nothing small or little which is Gods word This doctrine may be manifested by familiar examples If a man shall steale things of great weight or some great summe of money which deserueth hanging and the cutting off of life we will abhorre him but when it coÌmeth out that they may âeale lesse things as wood and corne and that not of necessitie but euen of greedinesse of minde thinking it not to be subiect to so high a punishment they will make no conscience of it But if Adam was cast out of Paradise for the biting of an apple wee must not thinke any thing that the word commaundeth or forbiddeth to be little or that the doing or not doing is but a trifling sinne least that through the iust iudgements of God we falling by little and little by degrees fall into great monstrous sinnes And as this is in life so is it much more in the worship of God It is a great fault that wee will make a scruple in matters of small importance and will not sticke to be dissolute in things of greater weight Indeed it must needs be confessed that our grand zeale must be in great things and yet wee must not lightly esteeme of any thing in the glorious word of God The second rule of true zeale is that wee must looke to the things which are within as well as to the things which are without This also our Sauiour Christ teacheth vs by reprehending the Pharisies in telling them that they made cleane the outside of the platters but left the inside foule shewing that their liues outwardly was without reproofe but inwardly they were full of secret pride disdaine selfe-loue and hatred Our zeale must beginne within and in time appeare outwardly and as we will not sinne outwardly so we must be as loth to sinne inwardly Wherefore here also are two things to be obserued the first is that we feare no more to do ill before men then we do by our selues For wee be giuen to be loth to be accounted ill and yet make no such conscience to be ill we see theeues whores and ill-doârs are loth to bee so accounted and yet in the meane season if they can doe this secretly they make no care of it We outwardly are carefull to maintaine our credit and to trauaile with our selues yet secretly wee can commit sinne greedily What is this but to be painted sepulchers and dishes cleane without but foule within Wherefore wee
latter dayes of sinne and iniquitie wherein heresies haue so corrupted doctrine and vngodlines hath so stained our liues if we had not this constant rule of Gods word among vs Oh what a treasure is it whereby we may see heresie and auoide it whereby we may see truth and follow it Which rule of equitie seeing willingly the wicked depart from they are worthily plunged and plagued in their owne sinnes Vers. 156. Great are thy tender mercies O Lord quicken me according to thy iudgements THat is True it is I am a sinner O Lord but yet I am not a desperate sinner as mine enemies are but such a one as on whom thou wilt shew thy mercies therefore I hope that thou wilt helpe If thou shouldest simply deale with me according to my deseruings I should be condemned for who can stand in thy sight iustified but I compare not my selfe with thee but with them who are become mine aduersaries According to thy iudgements Such is thy fatherly mercy which forgiueth my sinnes and heareth my prayers that thou wilt not reward me according to mine iniquities but wilt fauourably looke vpon me according to the multitude of thy mercies Vers. 157. My persecutors and mine oppressors are many yet doe I not swarne from thy testimonies THis sentence is the same in effect with diuers other in diuers portions of this Psalm As The proude haue had me exceedingly in derision the proude haue digged pits for me the wicked haue laid a snare for me and such like Now in that he saith my oppressors are many he sheweth that he had not to doe with one man or two but with many It is a matter as wee haue shewed before to be godly among the godly but he is a diuel that is euil among Angels and therefore was he worthily cast downe into hell and he is a sinner that will sinne among Saints and therefore iustly was Adam throwne out of Paradise If we liue among the godly what praise is it to be godly nay what an horrible thing were it not to be godly If the Church discipline were truly executed it were a small commendation to do well and to abstaine from sinne yet now in this want it is praise-worthie to abstaine from sinne for feare of God But it may be we taste not of such troubles as the Prophet tasted of because we liue not so carefull of godlinesse as he did which if in truth we did we should haue troubles as he had Well we are in this world as sheepe among wolues to trie vs whether we will be corrupted with the euil examples of this world or whether we will swarue from the Lord our God whilest he proueth vs. Their carnall reasoning commeth to nothing which say the world is set on euill the world was neuer so wicked charitie was neuer so colde a man cannot now professe without taunts scoffes and troubles For we see here that the Prophet in his time had many and great persecutors whom notwithstanding so manifold corruptions could nothing mooue Wherefore we must learne although sometime we are slaundered though sometime we are euill spoken of taunted and troubled our estate is not worse than our forefathers hath bene and the beloued Saints of God haue had before vs. So long as we are well entreated of God and man we will keepe the lawe but when we suffer reproaches taunts iniuries losse or discredit we then run either to euill meanes or to reuengement or to dispaire Where many iniuries haue bene offered many haue bene rendred againe if they haue not requited iniury for iniury with reuenge they haue vsed some ill means to escape out of their trouble if they haue not vsed ill meanes yet they haue secretly begun to mistrust God his promises and prouidence and haue gone to wisards and witches if they could doe nothing in malice they would doe something in policie if they could preuaile with neither they would fall to dispaire But the Prophet of God vseth here no vnlawfull meanes he goeth not in his affliction to Sorcerers hee recompenceth not ill for ill hee did not dispaire in God his promises he did not thinke with himselfe that the Lord would defend his enemies cause and forsake him but hoped still in God his good and appointed time to receiue helpe wherein the man of God is set before vs for our imitation in that neither his faith could bee shaken nor his obedience slaked nor daunted And surely this is Sathans last refuge and most daungerous assault to perswade vs in affliction that therefore the Lord doth plunge vs in miserie because he hath no loue towards vs. But the man of God opposing his faith to all such temptations saith I know O Lord by the records of thy law that thou hast laide vp helpe for mee and that thou art my defender How sweete and comfortable this is they which are humbled and well exercised by temptations know What greater assault vsed the diuell to our Sauiour Christ than this what saith he doest thou thinke if thou werst Gods childe thou shouldest want bread it is not like if thou werst the sonne of God that hee would or could suffer thee to be without food Like are his temptations to vs art thou thinkest thou the childe of God then thou shouldest be helped then thou shouldest not lie in this case This was his last dart which he threw at Christ on the crosse if thou art the childe of God then we doubt there is nothing but thou canst helpe thy selfe Well we see here that the man of God neither mistrusteth Gods promises nor forsaketh his law Neither surely is our faith sound vntill we can beleeue in miserie neither is our obedience pure vnlesse we continue euen when we are oppressed not of a few but of many For then we may perswade our selues to haue true faith when it is wrought in prosperitie and tried in aduersitie and being voide of all helpe of men wee still hope for helpe of God that we may say I will not be afraid often thousands of the people that should beset me round about Psalm 4. 6. Though I walke through the vallie of the shadow of death I will feare no euill for thou art with me thy rod and thy staffe doe comfort me Psalm 23. 4. I am perswaded that neither life nor death nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other thing shall be able to separate vs from this loue of God which is in Christ Iesus our Lord. Verse 158. I saw the transgressors and was greiued because they kept not thy word THis also in substance we had before where the Prophet saith Mine eyes gush out with riuers of water because they kept not thy law my zeale hath euen consumed me because mine enemies haue forgotten thy word The Prophets words in a word haue this meaning Lord as for mine owne things or priuate iniuries I am coÌtent to put
peace as the godly whilest no trouble bloweth vpon them but so soone as the storme of temptation ariseth then the hellish waues of their fearefull torments yeeld a manifest distinction betweene their rage and the estate of the godly The very Heathen had a taste of these vnquiet brunts anguishes of spirit which they tearmed Furies which tosse a mans conscience with such continual accusations as neither eating nor drinking nor sleeping nor waking nor speaking nor keeping silence they can finde any quiet Neither is there any greater plague than this as testifieth the Wiseman in the booke of the Prouerbs Giue mee any plague sauing the plague of the heart c. No maruaile for when our reason and appetite fight one with another and there is an hurly burly within vs wee shall finde nothing to be more pretious than the peace of conscience which so commendeth vs to God that we shall finde in trouble peace in banishment our countrie in imprisonment libertie in death life What madnesse then is it to put this peace from vs and to hale towards vs as with cart ropes these direful plagues of the spirit which so torment vs in this life without repentance in death wil bring vs to hell If then by the grace of God his spirit wee would oft set before vs some serious meditation of death and thinke earnestly of our departure from hence euen as our deliueraÌce out of the flesh were then at hand doubtlesse we should finde by that an approued triall of the image of that estate which we should haue if death indeede were present And if in the quietnes of our mindes on our beds at midnight we would without hypocrisie present our selues before God his iudgement seate as if Christ in that instance did appeare in the cloudes we would redeeme this benefit and peace of conscience with all the goods in the world Wherefore as the Prophet exhorteth vs it is good thus to examine our selues and not to tarrie the triall of our hearts vntil affliction commeth vpon vs but in the calme of our minds to vse this practise in trembling Let vs pray then that this may still sound in our eares that vnto them that loue God all things shall turne to the best as wee may see Iosh. 1. Psalm 1. Rom. 8. And as to them that loue all things counted ill doe turne to the best so to the wicked all things that are counted good doe turne to the worst so that when a mans conscience doth boyle with finne all his pleasures profits and glory will the further feede on him to his griefe and awake the more the troubles of his minde Contrariwise the godly in the death of Christ shall haue all their troubles so sanctified that reason would wonder to see their happie issues out of so fearfull dangers Yet we see God his promise will bring it to passe Well we see how this verse followeth of experience the verse going before as if the Prophet had said I see O Lord that they that loue the law haue good successe and whatsoeuer befalleth to flesh and blood most contrarie it is turned to their saluation contrariwise in them that feare thee not I obserue thus much how they are plagued here and there and how in their chiefe felicitie they are subiect to thy curse For as for theÌ that are delighted with thy law if they be rich they swell not if they abound they are not puffed vp if they prosper in name bodie and goods they are not proud but vse this world as though they vsed it not if thou callest them to a contrarie estate they are thankfull and if they want or fall into sicknes or infamie they fret not they despaire not they are not so appalled in their spirits but still they beleeue on thee they call on thee they glorifie thee euen vntill their deaths Wee shall not onely see the truth of this in the Patriarches and Prophets and Apostles and in the Primitiue Church but also in the Saints of God of late memorie in King Edward his daies who vsed their time as though they vsed it not when affliction came they neither feared nor forswore themselues but quietly suffered imprisonment banishment torment and martyrdome as the deare children of God We may call now to minde how the blessed man Dauid behaued himselfe in all his miseries and how Saul plunged himselfe in disobedience who thinking in time of God his iudgement to followe his owne wiâ fell from sinne to sinne vntill he fell into a furie when hee began to aske counsaile of the diuell and afterward by the iustice of God had a miserable death The like we may see in the Egyptians Babylonians Caldeans and Israelites when they forsooke the Lord. In comparing these things together wee shall marke the workes of God and how they that loue not the truth in loue are plagued of the Lord with anguish distractions and terrors of minde some ending their liues in treasons some in prophanenes some in heresies some in shame and some otherwise They that loue thy law c Rom. 8. 28 We know that all things worke together for the best vnto them that loue God c. This is a thing worthie of obseruation that he saith Thây that loue thy law For it is an easie matter to say that wee loue God as Heretikes Atheists and the Familie of loue will bragge but they loue not with the man of God the word which is the true and onely touch stone to tâie vs whether wee loue God or no. Wherefore the Apostle Iohn saith 1 Ioh. 5 3 This is the loue of God if we keepe his commandements This then must be remembred whatsoeuer loue we pretend to God we must beare it to his word and looke how little our loue is to the word so little in trueth is our loue to God And this is that which discerneth the feruent loue of the godly from the cold loue of the wicked Wherefore as the Prophet saith Psalm 16. 5. The Lord is the portion of mine inheritance so hee saith Psal 119. 111. Thy test montes haue I taken as mine heritage for euer We must thinke then that this doctrine standeth in neede of our meditation and prayer to trie ourselues if wee fââre the Lord how we feare his threatnings if we loue the Lord how wee are affected to his promises and to that which he commandeth So shall wee see that the godly haue the Angels of God continually waiting on them least they should hurt their foote against a stone and though they haue many troubles yet they take no offence at them If we diligently consider how Dauid prospered whilest he continued in the loue of God what distresse in his affaires disquietnes of mind streights in his kingdome punishments in his children be felt when he began to loue carnally we shall haue a sufficient truth of this doctrine And for our example wee haue seene how they that loued God either
all that now Christ is readie to come because we see small faith on the earth For if euer this was it is now wherein is not onely a defect of faith which euer was but because now men goe cleane against faith for now not onely the principles of the faith are not obserued but they are thought absurde and things cleane contrarie are prescribed Is it not monstrous that now some teach for doctrine that a man may lie and forsweare without sin or shame Seeing that sinne is now in it ripenesse which was before but in the eare could the diuell from hell broch more profound blasphemies If the regions begin to grow white and sin groweth ripe and yellow we must looke for the Angell shortly to thrust in his sickle Well whensoeuer the dave of iudgment is I feare the day of the departure of the Gospel is at hand Our securitie is such that we may rather say the Lord hath suffered vs too long then that we can accuse God for seuerenesse in striking vs too soone Be it then that as yet the day is not come wherein the world shall crackle about our eares or though we see not our Ierusalem destroyed yet we know our day of death cannot be farre off and quickely we shall come to our doome CHAP. XX. Of the shortnesse of our life and the meditation of Death how profitable IT is the vsuall manner of the Holie Ghost 1. Pet. 4. Iam. 2. Iohn 12. to perswade men to godlinesse because they haue but a quantitie of dayes This is such an ordinarie Argument that vse hath taken away the force of it yet Dauid saith that euen ordinarie things by grace moue vs and where grace workes not euen extraordinarie things moue vs not Concerning shortnes of life the heathen could say that a man is but a man of a day olde and the Philosophers teach that his life cannot be long But we will leaue all them without the Church and come to them within Dauid said it was a span long Moses and Salamon say it is a life of dayes and I will obserue withall that Moses Ioh Dauid Salomon when they describe the life of man they can find nothing to rest on as vaine enough whereunto they might compare it so base a thing is this life that it may abide any extenuation in the world In regarde whereof they haue compared it to a bubble a sleepe a vapour and they cume so farre at the length that they compared it to a thought whereof wee know there may be no fewer then a thousand in one day Esay 38 it is saide it may be spent before night And 2. Cor. 5. it is compared to a booth or a shepheards tent which we see doth last but a while In our daily and ordinary prayer Christ admonisheth vs of this point when hee teacheth vs to pray that wee may haue a portion for a day as though our life were shutte vp or may bee shutte vp in one day There are long spaces which by a speedy course are quickly ended and there be short spaces which hauing a slow moouer are long in going but if the space be short and the motion swift there is no hope of continuance and such a one is our life The Israelites went no further in thirtie yeares by their slowe motion than by a swift passage they might haue gone in eleuen dayes So that one may bee going a long iourney in a little time and a little iourney a long time Our way is short and for the manner of our motion in this short way it is compared to a Weauers shuttle and to a Poste and to a shadowe to a Poste Nay it is not of so long continuance for a Poste leaues a print of his steppes behinde him but a man doth leaue no impression he is still going the motion neuer ceaseth The swiftest thing in nature for motion may stay but mans life doth not stay For though at the praier of Ioshua the Sun stood still which is wonderful swift yet the time of mans life stood not stil but euen then a dâies iourney went forward Salomon considering of mans life called it vaine and then as not thinking that a sufficient word he corrected himselfe called it Vanitie it selfe But Dauid going further Psal. 62. saith man is lighter than vanitie too If we adde this that nothing befals vs all our life long but it may befall vs any day or euery day we shall confesse this life is vaine The calculating of this time is good but the increasing of our account is the cause of all euill Matt. 25. the enuious seruant was ouertaken in his account be thought he had many daies to come which he had not before his Lord appeared The Virgins were truely foolish that dreamed of a day which was denied them Luk. 12. the rich man ouershot himselfe and was preuented contrarie to his account It is the vsuall complaint of the Prophets that men say The prophecie is deferred the plague shall not come yet and we say in our hearts the Bridegrome wil not come yet our Lord wil be long in comming the burthen of the Lord shall ouerpasse vs so forth It is good reason to remember the praier of Moses Psal. 90. 12. that we beguile not our selues in the computation who cryeth Lord teach vs to number our daies For numbring of people Dauid is an example for numbring our money our sheepe our lands and our frames euery man can be an example But to number our daies is a rare kind of numbring it is a strange Arithmetike what rearages we are fallen into with the Lord for our time not spent to his glory this is a numbring wherewith we are vnacquainted Oh that we knew what it were to account of time surely this I will say if there were many worlds in the possession of some that are departed they would giue them vs for one day or houre which we haue in such plentie and so little esteeme of Well in the numbring of our yeeres we neede take no great paine for Moses hath set it downe to be 70. yeeres If our life last but so long a little Arithmetike will cypher it out and we know it is a matter of no great arte to number our yeeres euen from our first father to this age A worldly man in this businesse would begin to adde and to multiply putting still to the times past that which is to come and withdrawing from time to come times past But we must know that all that is past is to be substracted and to be counted nothing and the daies to come are not to be added for an addition must be of a thing existent but the time to come is not But let vs make a supposition of that to be which is not that a man may write of 70 yeeres let vs I say set that downe as the grosse summe Halfe that time is
spent they say in sleepe which theÌ we may well detract from the great number then there remaines but 35. yeeres From these we may deduct 14. yeeres in our youth wherein we are vnfit to glorifie God or doe good to man and so there remaines sixteene yeeres and of these sixteene to set downe the dayes of sicknesse or those times which we sinfully spend in yeelding to anger to our lustes or to worldlinesse wherein we are as vnprofitably occupied as though we were not halfe of the number would be cut off and so we should leaue but seuen or eight yeeres But now we haue the summe from whence we might take out but not that time out which is past we know seeing now it is nothing what is to come we know not and it cannot be added time is but short and therefore great neede we haue of God his spirit to teach vs. To this we know how suddenly death doth take from vs time to come Iobs children in the middest of their banket were stricken dead Ishbosheth died before night could come vpon him neither hath the strongest liuer any surer charter of his life The best way then to recken aright is to make the number which we may take out and that which we would substract all one and that is none If in the way we haply finde something we may take it for our aduantage and see that we vse it to God his glory For this being set downe that our daies past are none and the daies to come none neither so that no daies past or to come can be counted part of our life and consequently haue none but the present time which is very little and as little as a thought vnlesse we could haue a lease of our life as Ezekiah in some soât had of his by Esay wherein he had very ill successe And so finding our time to be none we shall be most bent to labour to attaine to wisedome And here we must vnderstand what manner of wisedome this skill of counting brings vs there is wisedome of health and there is wisedome of sicknesse and this is it which we shall learne And what is that wisedome surely by a continuall thinking that death is nigh and perswading our selues that death is within a minute what no lawe prince parents or punishment could do that death wil easily dispatch By this they that before had no delight in the word if once they take this account that euery day they thinke they drawe their last breath the word will be full of comfort to them And then the meditation of death working aboue the hope of long life the wisedome of sicknesse will be found to be aboue the wisedome of health In this case men will giue counsell that before could take none and this is that wisdome of the point of death nothing can teach vs better We see the effect of this in Ezekias when the talie of his daies was left him we see his meditation which was such as the holy Ghost hath put it in perpetual record we see his behauiour most worthy our meditations Neither is this in Ezekiah onely a well disposed man but euen in the wicked as Baltashashar who seeing the number of his dayes and that hee was found too light begun to quake and his knees did shake presently and so began to bee wise Thus wee see an effect both in the wicked and in the godly of this meditation most necessarie 2 The readiest way to obtaine life is to be content either to liue or die and to commit our selues to the Lord knowing that nothing euer perished which was committed to him Let vs be content with the vse of life which the Lord giueth vs to repent in and account it a great benefite that the Lord graunteth vs a great time of repentance knowing that it is a greater benefit to be a liuing dog than a dead lion for while we liue there is a place for repentance but after death there is none And therefore those that account it not a benefit to liue are vnworthie of life or any benefit therein all these things must serue to teach vs patience and to refraine our murmuring nature whensoeuer by any temptation our flesh is prouoked thereunto 3 As it is a maine point of wisedome to learne to die so there be many vnder rules proceeding from this First it helpeth our procrastinating and putting off of the euil day and our kind of repentance which is euer in purposes and promises neuer in practise performance We see that men in their iourney if they thinke they haue day enough they are slâck enough but if they see they haue but little day so that they begin to nuÌber they ply themselues Wherefore seeing time goeth away when we lay no hold on it yea when most sure hold that can be is laid on we must labour for heauenly wisdome and a compendious rule thereunto is to number our daies There is another thing and it is like the great Dragon in the Reuelation it hath drawen away and deceiued the third part of the world and that is want of wind and fainting of heart in affliction to the remedying whereof it is good to consider that as we suffer daily so we are dying daily that which the world afflicteth is drawing to corruption which shall exempt vs from their tyrannie And here in wee take our mortalitie for an aduantage against them that seeing wee are subiect to so many euils we are also mortall and after death we shall be immortall when nothing shall hurt vs. For as we would not be immortall now being subiect to sinne and misery so we shall then not be mortall when we shall be recompenced with righteousnesse and felicitie Now by considering of this shorte time of mortalitie and of the glorie of our immortalitie wee suffer without fainting we fancy not many daies here which might discourage vs but we thinke our yeere may want moneths our moneth daies our daies houres and so we are encouraged Another thing is this It is sure we loue this life by a rule of follie in trusting to this life that it will be long for our estimation of a thing growes by the continuance of it and therefore if we could be perswaded of the shortnes of this life it would draw vs to the contrary rule of wisedome But wee are all Damas his disciples wee commend things present howbeit it were better to haue Moses our Master who in his time began to number and yet we know that he might haue beene sure that the day of iudgement would not be in his time for that the promised Messiah was not yet come we feare it lesse number nothing so fast vpon whom the day it selfe may as suddenly come as vpon them who tarie for nothing to it but for the fulfilling of the elect the accomplishmeÌt of the number of them that shall
of couetous cares consuming them and that so strongly as if there were no hope to be recouered How be it when the Lord hath soked and softned them a little in the brine of affliction they are lesse starke and beginne to yeeld there is a great change and wonderfull alteration in them their lust is cooled their wrath is pacified their concupiscence is abated their gluttonie well tempered their couetousnesse fullie satisfied their affections are so tamed and their corruption so subdued that they thinke themselues highly indebted and much beholden to the cunning skill of affliction which so wonderfully bringeth them downe 3 Now let vs consider how vnder the crosse we are made more zealous in the meanes of our saluation How customably heare we how coldly pray we how carelesly receiue we the Sacraments what feare what indignation what heat what wrath what repeÌtance doth the discipline of the Church worke in vs what maiestie appeareth in our publike exercises what authoritie and fruite in our priuate meditations But if the Lord rouse vs vp from this apolexie and dead numbnesse of spirit by some fatherly correction how profit wee by the word how beautifull are the feete of them that bring the glad tidings of saluation how sweete are the promises how soone doe the threatnings worke on vs how zealously will wee pray how glorious are our feelings what ioyes vnspeakable in the Sacraments what feare of sinne what trembling at God his iudgements what indignation with our selues doth the Church censure worke in vs and whereof commeth this Surely because being driuen out of euery crannie and creuis where wee were went to bee harboured wee can finde no rest vntil we come vnder the roofe of the Lord his house who in all our dangers and after all our rebellions will not push vs out of his doore he wil take vp such Lazarus and not into a spittle house but into his Arke of comfort and Tabernacle of consolation Oh deepe sea of Gods mercie which neuer can be sounded that when men growe to such a Lordlinesse as they will not heare vs nor see vs nor vouchsafe to speake to vs he should not refuse to giue vs free audience and by his readie hearing moue vs to bee eloquent and long in our prayers to him who as soone as he doth but looke on vs doth promise a release from our miserie 4 When our friends will not speake to vs the Lord calleth to vs hee will enter some long speech with vs and denieth vs not all the comforts which the promises of the Gospell may affoord When our familiar acquaintance will scarcely lend vs a potsherd to scrape off our scabs the Lord by his SacrameÌts reacheth out the surest pledges of his eternall good will towards vs. But yet behold another worke of affliction it bringeth vs to the contempt of this world and breedeth in vs the loue of the world to come whereunto in prosperitie we are very hardly brought For besides that wee see few noble rich healthie strong and honourable men desire death or to be wearie of this life be it neuer so long if wee consider how loath such men are to depart how gladly they would indent that their life and tearme of their lease might after an hundred yeeres expired bee renewed for an hundred yeeres longer wee shall see prosperitie will perswade all and ouercomes many to die in the nest Nay which more is affliction can hardly call vs away or knock vs off wee grow so deafe and take hold so fast of the world For who is so sick but euen in paine hee would rather wish to liue the longer than to die the sooner who so clogd with pouertie that to be freed from his clog would desire to die If the Israelites panting and breathing vnder the yoke of most seruile impositions and trauels were hardly drawne towards the promised land of libertie and easily would haue retired to the former labours of their seruitude what thinke you should haue allured them out of Egypt if they had liued there in some preferment and ease as did Ioseph in the court what could Moses and Aaron haue done to haue driuen them out of the place And I pray you if we being neuer so sick neuer so poore can still be content to haue our abiding in this life what will we doe if the Lord still graunt vs friends leaue our conscience vntouched our bodies vnharmed our goods vnconsumed Surely we would not haue leasure to think of death much lesse to die as our common speeches of our wise strong and wealthie men doe shew who when death dealeth with them crieout what must I needes away alas I neuer thought of anie other heauen I am not fit to depart I am very loth to die Thus it is the wisedome and goodnes of God to waine vs from the world by affliction which as it causeth vs to finde great comfort in beholding God but euen in a glasse so it hasteneth vs to taste of the fulnes of comfort in him by beholding him face to face 5 Ioseph saying thy seruants are men occupied about cattell might seeme to dissemble but it is not necessarie alwayes to speake all Truth and they confessed the principall truth that is that they were shepheards which kinde of men were abhorred of the Aegyptians and this turned to their profit for being seuered from the Aegyptians they might better maintaine peace among themselues be kept free from the corruption of the Aegyptians whereinto by familiâritie they might haue fallen This teacheth vs that we should not be ashamed of our kindred though they be contemptible in the world For Ioseph being a chiefe ruler in the land of Aegypt yet confessed all his fathers to be shepheards he would not haue his brethren change their trade thogh he might haue gotten for them great preferments Our of all this may be gathered that the Lord worketh a contempt of this world in the harts of his children and that they had rather be doore-keepers in the house of the Lord then to dwell in the tents of the vngodlie wee ought likewise not to bee ashamed to be called the people of God the Disciples of Christ no nor yet Precisians and such like names as are coÌmonly giuen to Christians This may teach vs that the meane estate is alwayes best so that wee ought to giue God thanks for it and not to be ambitious for they that would be great in the world can hardly be religious But because many will be called brethren which be noâ so indeed it shal be good to set downe some notes of brotherhood and the first is to helpe one another in neede yea though it be with danger of our liues therefore it is said that a brother is made for the time of aduersitie the godly brethren hazarded their liues for Paul for those that sought Paules death would likewise haue slaine these if they had knowne them There are diuers examples of
acknowledge it not hauing his word regard it not enioying his mercies inful measure wilfully resist them all If we so lie vnder sinne and fancie to our selues the Gospell and promises and mercie we deceiue our selues for as those that haue the fruites of the spirite haue no lawe written against them so they that haue not such fruites haue no Gospell written for them It is not the vniust man that shall liue by faith for hee lyeth vnder the law but the iust Gala. 3. Rom. 1. 17. Heb. 10. 38. Might not a man thinke you pen a Psalme of as many verses wherin the foote might run in this tenour For his Iustice endureth for euer as Dauid had done of his Mercie Psalme 136. The Lord will not part from any drop of his mercy to them which first haue not bin swallowed vp of his iudgements which haue not laboured and been heauie laden which haue not beene locked vp in hell for a season and felt for a time the fire thereof in their bones which haue not been baptized with the baptisme of their owne teares He that feeles not these things in some measure here elsewhere shall he feele them It is the iudgement of Abraham The diuels policie in youth in health in prosperitie is to sing vs songs of God his mercy but in age in sicknes in tribulation vpon thy death-bed he will make such reasons for his iustice as we shall neuer be able to answere Wherefore the Lord hath to make it more terrible in our eyes put vpon it the name of his most wrathfull indignation fierce and heauie displeasure It is not for vs as we do to put the remembrance of this farre from vs or to shift it lightly by turning ouer to a Psalme of mercy but to terrifie our owne soules with it and to cast our selues downe with the trembling consideration of his iudgements Of one example without a precept nothing is to be concluded and therefore in great wisedome that men at the last gaspe should not vtterly despaire the Lord hath left vs but one example of exceeding extraordinary mercy by sauing the theefe on the crosse by faith onely yet the peruersnes of all our nature may be seene by this in that this one serueth vs to loosnes of life in hope of the like whereas we might better reason that is but one and that extraordinary and that besides this one there is not one moe in all the Bible and that for this one that sped a thousand thousands haue missed what folly is it to put our selues in a way where so many haue miscarried To put our selues in the hand of that Physition that hath murthered so many going cleane against our owne sense and reason whereas in other cases we alwaies leane to that which is most ordinary and conclude not the spring of one swallow It is as if a man should spur his asse till he speake because Balaams asse did once speake so grossely hath the diuell bewitched vs. And yet if we mark in that example which the diuell so oft tempteth vs with we shall see euen in that little time he liued sundry good works as many as in that time case would be required first prayer secondly confession thirdly glorifying of Christ fourthly humilitie remeÌber me fifthly reprouing of his fellow sixtly acknowledging of his own deserts seuenthly patience And it is to be thought by these few that if he had liued he would not haue been behind any of the Saints The root being holy the braÌches must needs be like vnto it My senteÌce is that a man lying now at the point of death hauing the snares of death vpoÌ him in that streight of feare and paine may haue a sorrow for his life past but because the weaknes of flesh and the bitternes of death doth most commonly procure it we ought to suspect our selues if we neuer sorrow till then And therfore let vs store our selues with good things against the euill day come vpon vs for our life past for as that man which in his health and good successe hath been diligent to feare God and to do good feeles in his sicknes an vnspeakable comfort which he would not misse for all the world and a mighty boldnes to speake vnto God towards whom he knoweth he hath not beene vnkind doth not feare at all so that man which whiles the world prospered with him neuer thought of God nor regarded his word nor the preaching thereof when the visitation of the Lord is vpon him when God shall take his soule from him his case is most miserable feeling no comfort nor daring to speake to God whom he hath neglected And sorrow such a one neuer so much yet he doubteth and must needs doubt for that he knoweth not whether his remorse be of the loath somnes of sin or for the feare of death whether he be humbled before the Lord or before sicknes It is good policie to print his iudgements first in our bowels and to diet our selues more sparingly with his mercies least making vp our sins in the remembrance of his mercies they breake forth flame to our confusion in body soule euerlastingly Eccles. 12. Psal. 73. Heb. 12. Rom. 11. Thy iudgements are as the great deeps Then to feare God when he sheweth mercy and to loue him when he executeth iudgements are two hard things yet necessarie Howsoeuer God doth now forbeare he will not doe so alwaies but he will set him downe in his iudgement seate and throne of iustice and our chiefe care must be how we may appeare without feare and trembling before him This is it that we must thinke of at midnight what we shall answere that dreadfull Iudge when he shall aske for our account Let vs set him before our eyes not as our fond braine is wont to imagine of him but as the Scriptures describe him When he will arise to commaund the Angell to blow his trumpe such a God as the Seraphins hide their faces at his glorie at whose presence the mountaines smoke and melt away whose wrath shall shake the foundations of the earth who ouertaketh the wise in their policie who wil not account the guiltie innocent at whose purenesse all our innocencie is as a stained cloth whose iustice the Angels themselues dare not call for whose iudgement when it is once kââdled burneth to the bottome of hell Let this God take his place let him trie our hearts and examine our thoughts let him call for the account and take his reckoning let vs thinke how we shall stand before him quietly with peace of conscience who is it that can doe it Esa. 33. 4. let him of vs come forth Alas none shall dare to doe it If the Lord in his owne person should appeare vnto vs without Christ a redeemer we should flie from him with horrour and feare and neuer be able to stand in his sight 2 He that searcheth
slender thing of hearing is the way to saluation But yet a degree further Naaman refusing the commandement of the Prophet concerning the washing himselfe in a riuer which was not at home in his owne countrey his seruant saith vnto him Father if hee had commanded thee a greater thing wouldest thou not haue done it and why then is it much to wash in this riuer So may wee say of the word If wee will not doe so much as heare the word which is so easie a matter to doe what would wee haue done if we should haue climbed vp to heauen to haue fetched it from thence or digged to the hels to fetch it thence or crossed the seas to haue had it thence But the Lord saith the Apostle Rom. 10. hath dealt more mercifully for vs and prouided better for our ease we neede not take such paines as to goe vp to heauen or downe to hell for the word but it is brought euen to vs and preached familiarly and therefore in respect of the right that the Lord hath vnto vs in respect of the best employing of our senses in respect of the dignitie of the word and in regard of our easinesse in hearing wee must needes heare the word Another argument is this because when I called vpon and stretched mine arme daily to you saith the Lord by his Prophet and ye would not heare me crie as long as ye can cry I will not heare you But if wee doe heare the Lord he will heare vs and communicate vnto vs the graces of his holy spirit and whatsoeuer is needfull for our saluation If then the matter stand so vpon our obedience to the Lord that we shall reape so great a benefit because he requires but euen by the law of nature to doe to him as we would haue him deale with vs it is good equitie that if we will not heare the Lord when he speakes speake wee neuer so loud or long we should not be heard of him The last reason is this when Mary was occupied in hearing our Sauiour Christ and Martha was busied in ministring things about her house Christ saith flatly Mary hath chosen the good part and why It shal not be taken away from her Marthas part in death shall be taken away and come to nought and so may we safely say of all our things concerning our trades in this life they must cease and when death comes they shall haue an end but Maries part shall not bee so that is whatsoeuer faith loue or obedience wee haue attained by the word preached it shall abide by vs with peace of conscience in this life and afterward it will accompanie vs euen to the kingdome of heauen But Martha was Martha for Christ we are Marthas for Martha wee are all for the world but this shall be taken from vs Euery man may therfore safely reckon thus with himselfe Surely all my paine my profits my trade and all will end in death this is not the good part therefore I will heare the word and this shal neuer be taken from me So that as in the former we are made partakers of the omnipotencie of God if wee heare his word so here we see we shall communicate in the eternitie of God if we choose Maries part but if we prefer the other we must goe but our part must tarrie after vs and be taken from vs. Good cause then haue wee to heare the word but who is he that thinkes himselfe happy to haue the word or thinkes not himselfe more happie to get a good bargaine who being in a iourney or sicke in his body thinketh it a speciall crosse and findes in himselfe a griefe that he could not come to the congregation of the Lord 2 Many reading in the sermoÌs of the Prophets Apostles how they exhort to the hearing of the word marueile at it And if at this day wee be spoken so to heare wee can say Why we sit here for no other end we came hiâher for that purpose our feete made hast to heare and therefore it seemeth to be a vaine speech Wherefore we must vnderstand that this word heare hath a further meaning than so Ezechiel chap. 3. saith Lât him that hath eares to heare heare so that there are two kindes of hearing else this had beene a friuolous speech We must know therefore that Iob. 42 there are two hearings There is an hearing of the eare and there is an hearing of the heart there is a speaking to the eare and there is a speaking to the heart âoâ saide hee heard the Lord but with his eares with his gristles only and afterward he heard the Lord better and that was with the hearing of the heart We must learne then to draw vp our hearts vp to our eares that so one sound may pearce both at once But to heare with the heart there are foure things to bee performed the first is set downe Eccles. 4 17. Looke to thy feete when thou goest into the house of the Lord. And 2. Chron. 34. because men did not prepare their hearts in their houses at home or by the way abroad all was in vaine they lost their successe in heauenly things The first thing then is preparation And comming to the Church euery man is to deale thus with himselfe I shall now goe where I may sit among reprobates least therefore I should set on more on the bill and beadroule of my sinnes I will prepare my selfe and pray in serious manner and earnestly for the grace of God to teach me The second thing is that we must heare the word as good Catholikes that is we must not heare the word by parcels and by clauses as we list and giue our eare vntill it come to our speciall sinne and sit quietly till our bodie be touched but we must heare vniuersally as well the things that mislike vs as the things that please vs. Wee must be affected to heare the word as the people were to heare the Lord in the mountaine who saide Speake the Lord what he will wee will heare him This is a good kinde of hearing and it pleased the Lord so well that hee said Oh that this heart were alwaies in this people c. Wee will commend any that will please our humours and preach such things as follow our appetite As if oppression be spoken against and we be oppressed of some this common place is very plausible to vs because it is against one that hath iniured vs. Or else wee come to the word as Herod came Let Iohn speake as much as he will I will heare him but if he come to this that I may not haue my brothers wife I will not heare him But if he come to teach the Lord to speake to teach him wisedome and prescribe him to say this and not to meddle with that wee shall neuer heare fruitfully A third thing is continuall hearing the word is a rare thing therefore we
and can discourse and talke well of things but yet for that the heart is not truely touched they are as vaine in sinne and as much subiect to pinching sorrowes for sinne as any other Great cause then the fountaines bee staied and the principall parts plastered for if there bee a worlde of sinne in the tongue as Saint Iames saith then there be a great many worlds of wickednes in the hearâââ there be a beame to be sound in the eye of one hypocrite as Christ admonisheth then there is a whole staâke in the heart CHAP. XXXIX Of Heresie and many corrupt kindes of knowledge and how the diuell pesterâth the Church with euill teachers WE must humble our selues to see Heretikes doe more for vaineglorie and for their sâct than wee will doe âor Gods glorie and for his truth 2 The neerer heresie commeth in likenes to the trueth the more dangerous it is 3 It is a dangerous thing to haue a proudâ spirit with a vaine minde for theâe sinnes leade men to heresie 4 The ââueâ seemeth to be very strong for as the wise conclude if they that are couragious were also politike or tâey that haue wisedome had also courage none could stand with them Wherefore these are dismembred in men but in the diuell they âunââe both together for he is both couragious as a Lion and subâill as a Serpent This is he that foyled all men from the first Adam to the last man in whose hand all the âathers were no stronger than vanitie and in this age hee hath made the high pinacles of veâââe the Iowe shrubs of the earth Besides this combination of strength and wisedome beside this proofe of his courage in all ages Christ himselfe who is his enemie saith âe is strong Luk. 22. 20. Nay I will adde more Christ that ouercame him pronounceth ââm to be a shâââd enemy If he hath âeen strong hee is more strong both because the world waxeth shorter and wee grow securer In these latter daies the more the dâuââ rageth the more his strength increaseth for anger is the wheâââone of strength the elder the world waxeth the more the diuel rageth For as he plaieth with meÌ so he practiseth with the world he laâeth his sorest siege in his last assault when death beginneth to moderate âim And no maruell for if he take a foyle or suffer the repulse in our life time he may recouer with ease and come againe with some hope but because in death either now or neuer he must bestir himselfe he followeth with all force Secondly he rageth the more for our security or little accounting of temptation and not serious bâthinking of the matter makes him the stronger so as oââ negligence doth inarme his diligence He is strong enough without aââour yât âo be sure he will put on armour too Goliah was strong and yet he goâ armour which sheweth great diligence we are weake and âeede armour yet seeke it not which sheweth extreame negligence Thus diligent is the diuel Sow no tares nor cockle and yet in the fallow it wil grow fast enough but he cannot conteÌt himselfe with that growth but hee wil sow also yea and plough too because he looketh for a plentiful haruest This is his good husâaÌdry though his crop would be good of it selfe yet he will sow No maruel then though Peter coÌtenteth not himselfe to call him a Lion but a ramping Lion and Iohn termeth him not only a Serpent but an old Serpent hauing by experience gotten a perfect habite and Paul ascâibeth to him not onely darts but fiery darts The armour of this enemy is partly the reuelations of flesh and blood partly the corrupt example of the world The diuell hath a motion in vs and straightway it seemeth a reuelation to flesh and blood Doe euill saith the diuell doe so saith the flesh and strikâs the matter deeper doe so as Preachers doe it saith the world and this pierceth to the bone If we could wring out these two pieces of armour wee were strong Now the diuell as a Prince Iohn 13. 14. possesseth not alwaies in his owne person but by lieutenants and embassadours who take vp the title of his soule to his interest This deputie or vicegerent is sinne which taketh vs vp as tenants for the diuell and this deputie is accompanied with foure Tetrarches The first is ignorance wher with when hee had taken possession of our fathers they might keepe good houses well enough and haue many gifts indeede for hee knew that for all that they were neuer the neerer to saluation Secondly if the diuell sees knowledge must needes come in and ignorance must needs go out he sendeth out Errour which must make men if they wil needs be knowing either Trinitaries or Arriaâs or Anabaptists or such like who may liue well indeed and make a great shewe of godlinesse but all for his greater aduanâage to winne the more soules Thirdly Worldlinesse succeedeth who dares play his part euen vppon them that haue pure knowledge whom neyther Ignorance nor Errour could preuaile against but if these preuaile not then comes Hypocrisie and hee will sift vs and search vs to the quick If an Angell from Heauen should withstand vs to the face wee dare boldly pronounce that ignorant erroneous and worldly men such as will take order for God when their barnes are full and all Hypocrites haue surely vncleane spirits breathing in them Ephes. 3 2. 3. 5 There are many kindes of knowledge The common course of the worlde is set down Micah 6 26 Ombries statutes are sought for knowledge of Law-points Christ Matt. 16. complaineth of another kinde of knowledge Yee see in the Euening the skie is red c. but knowe yee the face of the Heauens and are yet ignorant of the knowledge which bringeth euerlasting life A third kinde of knowledge there is spoken of Amoâ 8. 5. and Prouerhs 20. where a kinde of people had a grace in making of the Ephah small and the Shekle great Wee haue learned a trimme part of knowledge to trippe men in buying and selling Another knowledge there is Ecclesiasticus 30 24. when people keepe much adâe about keeping of bullockes and that so farre as they first preferre them but God and his kingdome are sought for afterward Indeed these things are lawfull for him that hath first affected his own soule to seeke the kingdome of God but to make the knowledge of God come after is preposterous There is another knowledge and that is of the law of God which men make so smal account of that the Lord complaineth by his Prophet how hee hath taken paines to write the mysteries of the law and men think it a strange thing the knowledge of God his word is hard to them Well we must enter one way or other and therefore it shall be profitable to search and suruey the wayes One way is
sonnes of the Prophets not as Prophets by oracle their bookes were tried by offering them to the view of other of the Prophets and of the Priests who asking counsell of God for the wârâant of them were answered by oracle from God 10 Another scruple is yet to be answered whether the Prophets did speake these things being in themselues or as rapt out of themselues True it is the Heathen Prophets did speake things to others onely the Prophets of God did otherwise as they that were themselues rauished and affected with the things giuen out to others The promises of God by them deliuered were as honey in their owne mouthes so sweetly were they mooued with them the threatnings denounced abroad left a sharpe sting in their owne bowels and made themselues to tremble the word of obedience taught to others bound them as straightly as if others had been the teachers of that word and they to be taught by it Seeing then this is the certaintie and dignitie of the writings of the Prophets is it not strange that the Prophets at whose doores and thresholds stood Princes and Gouernours in times past to aske counsell should now of euery meane person be either wholie contemned or reâchlesly receiued wheÌ they are read or interpreted Though the greater thing is to do yet the first thing is to learne For as hearing without doing addeth to our confusion so doing without knowledge is neither acceptable to God nor profitable for vs. Let vs not therefore heare only or heare vanitie let vs not heare the Preachers as we heare Minstrels least that when we should be old men in knowledge and children in malice wee become old men in malice and remaine as children in vnderstanding 11 It is a greater thing in a Pastour to deale wisely and comfortably with an afflicted conscience and soundly and discreetly to meete with an Heretike than to preach publikely and learnedly 12 He said to some dwelling in a place where the word was preached Oh consider it is the easiest thing to heare it is the painfullest thing to preach the Gospell The sitting of one houre receiueth a fruite vnto immortalitie for howsoeuer men thinke the Ministers of God to speake euen whatsoeuer commeth into their mouthes it is not so they speake that which many yeeres they haue studied for earnestly they haue prayed for which by experience they haue bought and by a painfull life dearely payed for If a Prince should giue out by portion a mint of money for the fetching who would spare to goe The Lord offereth the mint of his mercie to bee deuided to them that will but heare and beleeue it and no man almost regardeth it 13 We must not so presse the Law that we suppresse the Gospell in mens consciences 14 All applications of doctrine must be referred to one of these heads 1 To teach and establish true opinions 2 Or to consute false opinions 3 Or to correct euill manners 4 Or to frame good manners 5 Or to comfort withall The first foure are set downe in this text the whole Scripture is giuen by inspiration of God and is profitable First to teach Secondly to conuince Thirdly to correct Fourthly to instract inrighousnes c. 2. Tim. 3. 16. The fift and last in this text Whatsoeuer things are written afore time are written for our learning that we through Patience and comfort of the Scriptures might haue hope Rom. 15. vers 4. These thigns are profitable saith the Apostle to Timothie And these things are written for our learning saith the same Apostle to the Church of the Romanes therefore by these things we must onely profit and onely learne by these for as application is a concluding of one thing out of another so these are the fiue heads from which all application must flow and he that thus speaketh attaineth to the purpose of S. Paul as elsewhere âe noteth He that prophecieth speaketh vnto men to edifying to exhortation and to comfort 1. Cor. 14 3. That is to say applieth the vse of his doctrine to edification exhortation and comfort 15 The meanes to increase our faith is the word preached prayer the Sacraments and the discipline of the Church The word crucifieth thee a new in thine heart Prayer giueth thee a feeling of thy faith The Sacraments confirme both thy faith and feeling and discipline continueth vs in obedience both of the word and prayer and the Sacraments and consequently is a meanes to continue in vs al those comforts which by the other meanes are to be found in Christ. 16 The word of God is as a Glasse it blusheth not to tell our faults yet great infirmities haue beene in them that should carrie this glasse Moses foreseeing his cold entertainment in the faith saith Exod 4. Mitte quem missurus As Ionah when he should haue carried the Glasse of Gods word and of the peoples sinnes sayled from Niniuie flat East to Tharsis flat West Nathan 2. Sam. 12. Though Dauid was a man easie to be spoken to made off notwithstanding a good while vntill the king had made the premises himselfe he would make no conclusion To come to our times some there be that doe not onely sow pillowes but draw Curtaines and spread Couerlets ouer mens sinnes Others there are that for gaine will runne apace and yet with Balaam will neither blesse nor curse Some there are that doe conceiue and are readie to bring forth yet they cannot be deliuered Others there are who very softly and easily doe their dutie as Elie did to his children 1. Sam. 2. Others there be that speake with some courage but keepe a loofe and in a generalitie Lastly some there are who can and will particularize duties but when they spare some either rich or noble these can be very hot vehement against those that be absent CHAP. LVII Of Gods prouidence EVery one that leadeth a godly life and trusteth in God his Prouidence shall finde that in extreame dangers he will put such things into their mindes that they shall be cheered and comforted when others shall be disquieted and deiected This we may see in the parents of Moses because they beleeued and led a godly life Heb. 11. This is the blessing but the wicked shall want this good issue for the Lord will punish their wickednes in such a case as appeareth in the time of the glorious Martyrs who liued well before and in their deaths were crowned but Apostataes had their former hypocrisies punished and in such danger they shall not know what to doe but the godly trusting in Gods prouidence if they haue a way to escape shall haue their life for a prey but if they want this way yet they will offer themselues a sacrifice to the Lord. 2 When Moses and the rest of the children of Israel had receiued some good handsell of the goodnes of God in his prouidence ouer them they gathered thereupon that the Lord
other part yet remaining in vs still subdued vnder sin in which the Lord of mercie doth not esteeme vs but in that new man which is fashioned againe according vnto his own Image In so much as S. Paul doubteth not to say that the sinnes of the faithfull proceeding from the remainder of corruption yet abiding in them are not their works but the works of the flesh which being already wounded vnto death by the power of the death of CHRIST languisheth more more and shal finally be abolished by death which is the ende and accomplishment of our mortification and fullie endeth the battaile betweene the flesh and the spirit What shall I say of the loathing of this life and the vanitie thereof of that desire which is in the children of God to be dissolued and to be with Christ of contentment in all estates patience in afflictions constancie in truth loue towards those that loue the Lord pitie towards those that are in miserie and the desiring of the good euen of their enemies and thos that hate them Which vertues though they beare not an equall saile by reason of the weaknes of the flesh and of the malice and resistance of the enemie yet are they vndoubted testimonies of our loue towards God which is not but in those who are first beloued of him and haue tasted how good and gracious he is If we shall looke vnto the exercises of pietie of the worship of God though we may here aâ else-where complaine of our wants and defects yet we shall through Gods goodnes finde matter of comfort Remember therfore what mercie the Lord hath shewed you in this part with what desire affection you haue heard the word of God how precious it hath bene vnto you aboue gold euen the most fine golde how sweet and comfortable euen aboue the hony the hony combe Remember with what fruit of knowledge in the will of God increase of Faith in his promises purpose and endeuour of amendment of life you haue oftentimes heard the same Call to minde with what zeale and earnestnes of spirit you haue sometimes called vpon the Name of God both publikely and priuately with others and alone by your selfe with what ioy and reioycing of the soule you haue praised the Lord for his mercies towards his Church and towards your selfe Call to minde what hath bene in you at any time the power of those Sacraments which are annexed as seales vnto the promise of saluation by Christ and how farre they haue by the blessing of God erected your minde in hope and assurance of his goodnes towards you If your present discouragement resist the comfort of these meditations it is no newe thing that in our weaknes wee should after the manner of those that be sicke disaduantage our selues of that which might doe vs good yet remember how iniurious a thing it were to esteeme the children of God by their present agonies and conflicts of conscience rather then by the comfort of that estate wherein the grace of God shined plentifully vpon them and in them For as when men are diseased it cannot thereof be concluded that they were neuer in health so the present discomforts of the children of God though they take away the sense of his mercie for a time yet they are no repeale of his former goodnesse and fauour towardes them nor denie them to haue bene euen in their owne iudgement and feeling deare vnto the Lord and still to bee though the storme and tempest of their present affliction suffer them not so liuely and comfortablie to enioy the same as before For which cause they must with Iob and Dauid call to remembrance the comforts of times past from thence to assure themselues of the returne of the good hand of the Lord in due time I doubt not but you can be witnes vnto God and to your owne selfe that the time hath beene when your comfort and assurance of Gods fauour was such as Sathan himselfe could not denie the testimonie which then the spirit of God did beare vnto your spirits Now the gifts and calling of God are without repentance and whome hee loueth he loueth vnto the end neither doth our saluation depend vpon any thing of our owne for then we should a thousand times perish and fall before the enemie but vpon that eternall and euerlasting loue of God wherewith he hath loued vs in IESVS CHRIST before the foundations of the world were laide which loue of his if it hath at anie time bene made knowne vnto vs and apprehended of vs we haue assurance greater then the testimonie of men and Angels But you will say that which sometimes I felt is now gone and in stead thereof I am perpetually oppressed with the horror of the wrath of God iust against me for my sinnes It is true that the power and sense of Faith is not alwayes alike in the children of God yet is it a false and sophisticall conclusion suggested from him that is a lyar from the beginning and the father of lying to say we feele not faith therfore there is no faith in vs. For in many diseases of the body wee haue no sense of life and yet wee liue the Sunne shineth not in the night season nor when it is obscured with cloudes shall wee say therfore that there is no Sunne or that it hath vtterly no operation Admit also which yet may not be admitted that the Lord had for a time vtterly giuen vs ouer can wee conclude thereof that he will neuer againe be mercifull vnto vs Nay hee that found vs when wee sought him not will surely returne vnto the worke which hee hath begun though he seemeth for a while to haue forsaken it There is sometime as it were an eclipse of our faith and of the feeling of the grace of God towards vs but let vs assure our selues that as the Sunne and Moone doe not perish in their eclipses nor loose their light for euer so in this eclipse which happeneth for a time vnto our faith and sense of Gods goodnesse the same shall not perish or lose his vertue for euer but shall in good time bee restored or rather quickened in vs againe vnto our further and more assured comfort This you haue seene in many deare children of God whose heauinesse hath beene knowne vnto you that they haue not beene forgotten for euer but that the Lord who seemed for a while to frown vpon them did in the end cause his most gracious and louing countenance to shine vpon them againe you haue felt it in your selfe that there hath beene an interchangeable course of sorrow and comfort of faith and feare and that the one hath continually succeeded the other that the same hand that humbled you did raise you vp againe that he that inflicted the wound into your soule applied thereunto the
Seâ Psal. 119 vers 116. 1 Reasons to labour for increase of iudgement 2 3 Triall of our ioy Iests A generall knowledge Simile How the Gospell may be said to kill Loue the Saints 1 Notes of an holy mariage 2 3 4 5 6 If our owne heart condemne vs no man can acquite vs. Simile See before title of concupiscence The father to giue his daughter in marriage Consent of parents Second mariages not to be hastened Est mulâer inâamis propter nuptiarum festinationem si ante annum nubit In authenticis Iustiniani collatione quarta de nuptiiâ What meditation is Godly meditation painfull False feares of mâlancholie Psal. 119. I am wiser than my teachers Horat. lib. 1. Eâist 2 In vââba juraââ mag iââ Meditation helps memorie Iosh â 8. 1 Tim 4. 13. 15. How to helpe our sudden failing of our memorie in preaching the word The haste of young men to the ministery Mirth Temptation 1 How to discerne and discouer the 2 waies of men 3 Triall of our patience Some eate vp their hearts with griefe Cause of outward wants Murmuring CoÌtentation The simple preaching of Christ. 1. Cor. 2. 2. 3. 2. Cor. 4. 5. 6. 7. Hypocrisie Preachers must be farre from wrath 1. Tim. 2. 22. The corrupt actions of the body proceed from the corrupt affections of the soule To attend the holy ministerie and Preaching of the word Prayer in the night Prayer in the day To see our infirmities and waÌts in prayer and to be grieued for them Iames 5. Secret corruptions may hinder successe in good actions Immoderate loue of parents Feelings most vnder the crosse 2. Cor. 12. 9. Meanes The long prosperitie of the Church Rules for admonition 1 2 3 4 5 6 7 8 9 A louing admonition What to consider in reprouing both little and great sinnes How vnwilling wee be to accept an admonition Motiues to practise admonition Simile Neuer trust him that will conceale a sin in vs. Simile Good euil natures Extreame sadnes To deferre sorrowing for some one sinne vnto the more generall accounting time who dangerous Triall of our hearts in reproches A mediocritie A triall of the rich mans faith Delayes Triall of our dulnes 1 2 3 4 5 Change of place and calling 6 7 8 9 Affection and feeling in singing Psalmes Cause of sin within vs occasions without vs. Sins be linked and chained one in another Heb. 3. 12. 13. Simile The triall of our state against any one speciall sinne often assailing vs. To know our speciall sinne How the godly feare sinne more theÌ externall crosses How the godly godlesse differ in their ioyes and feares Note True remedies against deadnes and auâes Christ is our wisedome Christ is our holines Esa. 11. 3. 4. 5. Christ is our redemption Note Spirituall pride How hard it is to confesse our sinnes to God Sundrie euasions of sinners 1 2 3 Admonition 4 5 6 7 8 9. 10. Discouer confesse the mother sinne 1 Consolations against diuers kindes of griefeâ 2 3 4 5 6 Consolation against the feare of our owne vnworthines Sinne is wounded by prayer and temptation by resistance Rules for the sicke 1 2 3 4 Publike prayers for the sicke How the Lord corrects the pride of our prosperitie 1 2 Note Sathan buffeteth vs two waies 1 2 Possession 1. Cor. 6. Ye are not your owne Prophanenes Causes of great afflictions 1 2 3 4 5 6 7 8 The golden chaine of our free election 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 * Or as another copie is taken of them that vse violence to come to it Sermon-sicke Schismes Singularitie of spirit Checke of conscience Sathan feared in superstition too much and now in the light too little The crosses of the faithfull euer take away some drosse from them To resist our corruption in temptation Outward temptations Strange teÌptations Against great temptations When to manifest our temptations to our brethren Sathanicall temptations To be tempted with vnbeliefe and the remedies 1 Prayer 2 Reading of the word 3 Confession 4 Attend on your calling with patieÌce 5 Nât to reason with our temptations or the diuel 6 To waite the temptation and so to offer it vp to God in prayer 7 Remedie To be teÌpted with worldly shame and the remedies 1 2 When and how temptations breed How Satans temptations follow our affections One fearing he had sinned against the holy Ghost Toresist teÌptation Note Against presumption and dispaire Faith and feeling The growth of faith by two meanes 1 Not to be present at the Masse or any such superstitious seruice 2 3 Visions and preaching Lucrum ex ââââo Lââoââs puluinarii PreparatioÌ to the hearing of the word 1 2 3 4 Simile Meanes of saluation Aduertisements against witchcraft 1 2 3 4 * Not for that they are good or lawfull but of blind people so called and reputed The morning how fit for Gods worship 1 2 3 4 Note Simile 1 2 3 4 5 Preperation to the word and Sacraments Of profiting in holy exercises All our power in prayer commeth from the word Simile Simile Hearing the word profitablie 1 2 3 4 5 6 7 8 Meditation and Prayer Our obedience must be free not constrained Triall of Hypocrites Ceremonies Pride Church Against deââââs of repentance Repentance Afflictions of the reprobate Afflictions of the elect before grace in grace Note Heb. 3. 13. A sweete consolation Regeneration repeÌtance painfull but very gainfull Against spirituall pride Simile The fountain of the heart Simile Death To loue Christ more then his benefites Hearing of the word The loue of the world Word and Sacraments Hearing the Word Carnall Protestants Loue. Zeale Triall of our loue to God Regeneration Regeneration Ioy. Ioy. Loue of the world Ioy. True ioyes Gods presence Repentance Sinne. Repentance Affliction Prayer Word To respect future ioyes and griefes See Psal. 119. Ministerie Temptation Conference Regeneration Meditation of Death Obedience Vaine-glory Gods worship A good name Desires Prayer Offences Humiliation Prouidence Familie Repentance Mercie Regeneration Creatures Merit Temptation Temptation Sathanicall suggestions Mâanes Consession Hypocrisie Good things Prophets Familiarity Sinne. Perseuerance Affection Repentance Humilitie Heresie Repentance Persecution Sudden terrors of mind Vnthankfulnes Temptations Humilitie Conscience Securitie Feeling Death Regeneration Regeneration Youth Youth Temptation Sanctification Repentance Mortification Hypocrisie Infirmities Our spiritual vinion with Christ. Affections Admonition Spirits Goodworks Obedience Fauour Report Temptation Mirth Deceit Gods hand Word Vocation Affliction Zeale Temptation Godlinesse Grace Mercie Simile The securitie of the faithfull wandring through all the tribulations of this life Hebr. 12. 15. Custome Eye A coÌparison betweene the children of light and darknes How to examine our selues Note well Iudgements Feare ioy Ioy in afflictions The minde The pure vse of all blessings Foolish iesting Late repentance Ministerie The right vse of the creatures Tit. 1. 15. Rom. 4. ExaminatioÌ Sinners The âââre of the godly and godlesse how
timore poenae si nondum potes amore iustitiae Simile Cùm dicis timeo quid dicturus sum malè times vanè times Dominus ablato timore suâjcit timoâââ dicturus sum âlanè time Primum timoâne facias deân amor ââ veââs faceâe âââââsi possis Of the day of iudgement Verbum hoc iudicij vtinam nemo transiâer siue iudicio Si iâ nobis ea essât cura quae coram terreno iudice sistendorum sâââiciter ageââmâs 1. IudgemeÌt of man 2. The iudgment seate within vs. Iudgement of the conscience The strokes of mans conscience Young mens consciences Simile â IudgemeÌt Losse of grace What men are beside their wits Iudgement Vertâs ille iudic jâdies in quo omniâ causa caâit Venâer veniââ ille dies in quo malè iâdicatus reâudâcabitur Three things in iudgemeÌt â Action * Quârks in Iaâ Apex iuris pro iure ââmââe ââbtâli âpinolaque di putatione Vâpian Note 2. Sentence 3. ExecutioÌ No flying from Gods iudgement Simile Luk. 16. A description of the torments of hell Against theÌ that are either carelesse or curious in things concerning the day of Iudgment A worthy meditation of the day of iudgement The ancients erred concerning the day of iudgemeÌt How the day of iudgement is said to be âeerâ Lying Swearing Securitie The shortnes of life Anerh eméraâ Psal. 90. 9. Simile Space short and motion swift Life howe short To number our daies To number our daies a rare kind of Arithmeticke Psalme 90. 70. yeeres How to num ber our daies Sodain death Our life is but the present time Wisedome Death The readiest way to prolong life How the meditation of death is profitable 1 Simile 2 Fainting of heart in affliction the meditation of death a preseruation against it 3 Against the vaine loue of this present life Marie and Marthaes wisedome Dulnes when God hath inruâhed vs with his graces Good speeches in conference A spirituall blessing A secret curse To see and feele the shining countenance of the Lord. To beleeue the word before feeling Faith vnder the crosse without feeling Note Education of children Ho neoâ ouâ estin ââkotoâ aki òaaes ton etkikon See Clement Alexand. pedagog 3. booke Porphyr principio quaest Homer Cyril wriâ 24. Catechis Aristotles meaning of this Inuends hon est idonâââ auditer moralis Philosophiae Note Children punished for sin Note Christsyouth ChildreÌ must not be lost for teaching Children apt to vice Deut â The office of a Catechist Preaching and Catechizing how distinguished Summes or Epitomes * Hupotúposi âeche gugiaââontôn logôn * ãâ¦ã n didacâes We may not be secure after we sipped a litle knowledge in the Catechisme Catechizing before the flood Catechizing after the flood Sibils bookes Catechizing ânder the lawe 400. Houses of catechising in Ierusalem Katechoúmenos ek tou nomon Who catechized De catechizandis rudibus No kingdom if not but by catechizing receiued the Gospel within forty yeers after Christs passion Coloss. 2. 23. Reasons for Catechizing 1 2 3 4 Esay 28. See the first part Note Education ef children See the Sermon of education in the third part Antichrist De raris non praecipitur Note How far we may follow others * De vita beata Pecora campi Hard to iudge but we soone credit Nemo sic denarios suos To consent to sinne is cosen to the committing of sinne How this word vulgus is to be taken Great things are not alwaies good and the greatest number is not alwaies best Victâ est prouocare ad populum CircumcisioÌ by Zipporah Exod. 4. Examples in Scripture how to be followed 1 2 3 4. The defence of sinne qui laudant peccatores 1 2 3 4 5 6 Res ipsa loquitur PrefermeÌts Simile Impedire qui potest si non vâtat iubet Alicna peccata si feras facis tua Seneca Ambros. ad Rom. 1. Sunt quidam qui se reos non putant si non operentur quae mala sunt assentiunt autem facientibus assentire enim est si cum possint reprehendere taceant qui quia fomitem praebent illorum peccatis digni sunt vt pari crimine censeantur Multi perentiunt vt graâdines Potentes vt fulmina Malâ errate cum Plaâone quà m verum dicere cum alio Authorem magnum sequi est penè sapeâe A. It is rather desipere quod exemplo fit iâ iure fieri videtur A. The Lawyers answere videtur sed stultis Patres principes propheiae 1. Sam. 29 6. We haue two reasoÌs for sin and we often bolsterit with authoritie of great men or example of the learned which wee must not doe It is not good to smother sin whiles it is young Heart Affection Sinne must haue iudgement Gregor Moral O Iob bene enumerasti vitam imprâborum dic finem quaeso Tââminum ad quem Simile Non qua sed quo Iudgement How we must order our eyes Noli mihi dicere pudicum oculum impudicum cor Oculus videns non videt 1. Impera 2. Caue 3. Tutus eris 4. Tutior si lignum non aspexeris Rom. 13. 13. Note Heb. 3 12. 13. Villa He meanes for religious fasts not gainsaying any thing the ciuill fasts commanded by law for nauigation sake Simile Meanes The apish imitation of poperie in the coniuring of holy water with salt is ridiculous Vse the exercises of religion for spirituall cofort c not for ostentation c. ToteÌpt God in neglecting the vse of meanes A good meditation against impatience * Being truly huÌbled in a religious fast * Gnain Oculum fontem significat The eyes springs of lust As of the abundance of the heart the mouth speaketh so of the abundance of the senses the heart thinketh Note * Ampliare praecepta Simile Vna gutta limbus tantum Matth. 17. More dangerous to see than to heare euil Simile Tinder The couetous eye The adulterous eye The eye of idlenes The eye of pride Simile Innocens intuituâ aspectu fit nocens quicquid placet sensui non potest non placere Vbi dolor ibi manus * or sound Vbi amor ibi oculus Of apparell Bernard omnia pulcherima ipsi cum sint turpissimi Himatismòs * Poluteles Costly apparell * Oiâonâmââ Prayer Imo non cupio âffe idem cupio nâ iis contrarius Prophets Matth. 6. 20. Praeterita praesentia sunt vmbrae futurorum Prophets The ordinariâ workes of Gods prouidence most admirable if we would coÌsider them daily Psalm Malach. 3. 16. The eye the sense of certaintie Plus mihi profuit dubitatio Thomae quà m credulitas Mariae Prudentia certitudo Faith actiue and passiue Cause of vnthankefulnes Contentation Experimenall faith Faith and feeling Ius ceÌsorium Ius praetoriuÌ Two courts of iustice Persecution To see by faith the secret blessings and curses of God on man in this life Decay of fath * In aduersitie Note Doubts 1 Three notes of Gods fauour 2 Note Affection 3 Desire Loue. The hunger after righteousnes Mat.
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 teÌptation 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 laÌdor 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 etfiâd non amplâus quam semeâ dicat ea fide ac deuotione accipien dum est ac âi saepissimè dixerit Chrysoât 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 bouÌd 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 ãâã contemâââ in the Church A sixt rule Anâer aââ sorrow ãâ¦ã be ten ãâ¦ã toge ãâ¦ã Coâs ãâ¦ã mens ag ãâ¦ã sinne Note * The old heretikâs 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 suÌt pauâi satis vnus satis nullus Augustine Si poteÌtiores faciunt non faciam quia faciunt sed gaudeo quia faciunt Hâ ô theòâ 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 solaâe remitte fer oââ 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 SathaÌs 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. TeÌptation 2. TeÌptation 3. Exercises of religion 4. Comfort discoÌfort 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 fastiÌg 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 prâfiting 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 waÌt 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 negligeÌtly 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 Maâk 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 â1 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 teÌptations how we conspire with Sathan against our selues 1. Pet. 5. 9. 1. Ioh 5. 4. Ephes. 6. 16. CoÌmfort 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
we doe more accuse and condemne our selues than any other doth or can doe and againe if a sinne be not in vs yet we be afraid least it may bee and therefore wee vse meanes against it then if wee bee angrie with the sinne of others we haue this good warrant that our anger is good yea if we be accused or thought to be corruptly angrie either with our own causes or with our enemies insomuch that meÌ condemne our anger yet we haue the testimonie of our hearts and consciences to tell that it is not so and therefore herein may we take sound comfort Fiftly some men there are who when they are angrie with one they will bee angrie with all and their anger doth so chafe and ouercome them as it were that they are vnfit for duties either to God or their brethren This anger is altogether fleshly to be condemned That anger then which maketh vs vnfit to heare Gods word to goe to prayer which disquieteth our minds and troubleth vs that anger I say is to be misliked though it were for a good cause and in Gods behalfe for the workes of Gods spirit do not one let or hinder another but rather do further one another insomuch that if we were cold in prayer before yet this earnestnesse in Gods cause doth quicken vs vp and maketh vs very readie vnto prayer if wee were dull in hearing the word before wee are now better affected and this true zeale and anger in the Lords cause and for his glorie will put an edge to euery good thing we goe about True anger doth not let vs from doing our duties vnto God nor diminish our loue towards our brethreÌ but rather stirreth vp in vs a compassion ouer them for the wrath of God which wee see hang ouer their heads And for that cause we are in puââ moued to pray for them more earnestly than before so farre are we from taking reuenge yea there is a greater care in vs how we may helpe them out of their sinne than to punish them for their sinne So that heere anger for the sinne is ioyned with a louing compassion ouer the partie and the one doth not so much moue vs to take reuenge of them as the oher doth moue them to pitie their case Here then is a speciall difference betweeââ them for Christian anger hath euer a griefe ioyned with it both for the dishonour of God the hurt of our brother but carnall and fleshly anger hath a ioy and pleasure in it and âeedeth it selfe therewith and is puffed vp Such godly anger was in Christ against the Pharisies where it is said that hee was angrie and sorrowfull and in another place when hee saw the destruction of Ierusalem for their sinnes for which he had bin angrie with them it is said of him that he wept Likewise Paul threatning the Corinthians that for their sins he would come to them with a rod saith after I am afraid that when I come the Lord doe humble me and I shall bewaile many that haue sinned contrariwise hee describeth fleshly anger to be such as puffeth men vp when they see the sinnes of their brethren Now that we may come to haue an holy anger wrought in vs for sin it is needfull that we labour for that affection which was in the Prophet Dauid when he saith The rebukes of them that rebuke thee haue fallen vpon me Where the Prophet sheweth that euery sin which was committed against God he thought that it was committed against himselfe and was as grieued and angrie therewith because the glorie of God which was committed to his care was stained and God himselfe dishonoured and this did make him angrie and zealous in the cause of the Lord and this zeale must be also in vs. Which that it may be tempered and not too rigorous we ought also to consider how the Apostle Paul appheth the same place when he would exhort them to beare the infirmities of the weake and not to deale ouer sharply with them he bringeth the example of Christ who suffered for the sins of the people as for his owne and so accounted of them So then we ought to thinke that the sinnes which by our brethren are committed are coÌmitted of vs and are ours which if wee can doe it will much abate rigour and sharpe dealing in admonition as also in the punishment of sinne The Apostle in another place saith Beare yâ one anothers burthen and so fulfill the measure of Christ. Now if wee shall ioyne these two affections together in vs first to thinke that euery sinne committed against Gods maiestie is coÌmitted against vs and againe that euery sinne which our brother doth we in our own persons do the same the first will breede in vs an anger and zeale for the glorie of God the other will worke in vs patience and compassion because of our owne flesh and of the Image of God which our brother beareth and thereof will come a zealous anger ioyned with loue and compassion of the partie By these notes may true Christian and spirituall anger be tried and discerned from that which is fleshly and carnall that wee may follow the one as commanded in the law and wrought in our hearts by the spirit of God and that we may auoid the other as forbidden in the law and proceeding from the corruption of our flesh that we may neither be fooles which are alwaies angry for euery thing neither of the damnable and blasphemous family of fleshly loue which will not in their perfection be angry at all other differences there bee but if a man doe well consider of these and practise them hee shall easily discerne the rest FINIS A TREATISE OF BLESSEDNES HE may bee saide to haue tasted true blessednesse whom the Lorde before all beginnings hath chosen to saluation whose saluation purposed by God the father is performed by God the sonne to whom the election by God the father and redemption by God the sonne is ratified by God the holy Ghost in whome this assurance of faith is wrought by the word preached faith breeding peace of minde this peace causeth ioy ioy being accompanied with securitie securitie working in loue loue labouring with a care to please God with a feare to displease God from whence issueth a desire of weldoing to others indeuouring to bring them to the peace with God and man which he tasteth of himselfe Lastly he is truely blessed who besides all the former things knoweth how to vse prosperitie moderately and aduersitie patiently wayting and looking for the accomplishment of God his promise in the kingdome of heauen More particularly we will intreate of true happinesse by the causes and by the effects of it The originall cause is the loue of God in ordaining vs to bee heires of life eternall Ephes. 1. 4. Matth. 25 34. Wherein is laide open the bountifull riches of the mercie of God to vs ward in
Christ must for sake himselfe Now if Satan finde vs wisely and warily catechized in this point then he turnes another leafe and works ouâ desperation Then he shewes the difficulties of godlines our weakenes and the number of our hinderances to bring vs to be discouraged but this is the more rare euill Thus Satan finding another corruption vseth another course with vs if he cannot make vs easie Christians he will make vs heauie ChristiaÌs To raise vp such faint hearts the Apostle cries Be strong and least any man should replie of his owne want of strength Paul shewes what and whose strength he meanes namely Gods strength and in the power of his strength this strength is required when wee see it is not good fighting with Satan in his owne armour he is a sophister dispute not with him in his owne logique he is an oratour beware of his eloquence he is a Prince take heede of his power As Satan in his owne cause must vse his owne strength so wee in the Lords cause are to trust to the Lords strength This doctrine requires rather meditation than declaration conscience than knowledge to be made of it Now to shew how we must be strong it is added Put on the whole armour of God c. It is a pleasant and profitable comparison here vsed to shewe the estate of Christians As silly souldiers going into the camp cannot hope for any good issue if they bee naked and vnarmed so we if in our daily conflicts we remaine vnfenced cannot thinke of any better end than to be ouercoÌmed But three things here offer theÌselues First it must be God his armour Secondly it must be a whole armour Thirdly it must be put on There are some in the pride of their wit and opinion of their learning and policie that maruell that silly soules lye so weakely vnder Satans hand But alas if one temptation shake them if one wound of conscience bruise them they see no learning but learning from heauen no wisedome but the wisedome of the spirit can helpe them Satan will ouercome them in his owne armour and Gods cause is defended with his owne strength Now that we must put on all it is plaine for as he were worthy to be counted a foole that with one peece or with a few would venture into the battel seeing the enemie strikes rather at one part not fenced than at all the other couered so what were it to haue one grace of God what to leaue one sinne what to see one want what to hate one corruption and yet to lye open in a great many Lastly wee must put on our harnesse Admit a man had his armorie neuer so well stored and his weapons neuer so tried if either he cannot put on his armour or being armed wants skill to vse it what doth it profite when the enemie knocks at his gateâso if I haue neuer so good things if either in temptation I knowe not how to vse them or to deale in them how shall I stand at Satans assaults This courage must be neither meane nor in our selues but in God and in the power of God and in the might of his power And to adde to the former examples moe consider how Noah presuming proued weake how Ezekiah after many distresses not suspecting himselfe did fal for the Lord leauing him he was vaineglorious euen before Gods enemies So far haue euen Gods seruaÌts bene deceiued in an opinioÌ of their strength not that they were grosse hypocrites but that they saw not the corruption of their owne hearts and therefore when they came to handy strokes they were foyled No doubt Peter as we said the other Apostles were not purposed to deceiue mens eyes yet they fell Who then are we hauing no such strength if the Lord let vs see our weakenes by withdrawing his spirit from vs why should we thinke well of our selues Late lamentable memorie shewes that many old Gospelâers are now cold professors some being heretikes some Epicures some worldlings No little charge nor slender burthen is Christianitie then for many seeke the straight way and cannot get in many either in practise or otherwise being plainely Atheists And surely hereof it must teach vs that Gods Saints in tentation and acculation are so faire to seeke for wisedome strength as we are to learne wisedome by other ineÌs harmes least in trouble we be such as falter in affliction Heere our Sauiour Christ his admonition commeth in speede that if we will come to him we must goe out of our selues and thinke no wiâ wisedome reason or streÌgth to stand on temptation if the Lord keepe vs not We are as in building so in battell for the building we must prouide stuffe enough for the battell we must prouide sufficient furniture we are to cast our costs before wee must recken our reuenewes and take accompt of our armory and consult of our ability because of Christianitie bee building and warring together we must prouide both trowell and sword together least finding hard tempests we retire and recoâle with shame And what makes vs so secure but that we thinke that Christian profession is but a sleight And to goe further why comes it to pasâe that oft disputing Preachers in conflicts are confounded and most couragious châme subtill oââ tâe vileât dastards but from hence that they trust in themselues But ô maliâ of the ân ô corruption of naturââ if thou Satan canst not make vs âo presume thou wilt âxtremitâ to despaire ô vile nature thy preiuming is the way to despairing And to soeake of this latter extremitie which is the lesse curable euill if Satan meete with vs as hauing a âight of our weakenes sure he will bring vs to despaire It is a sure temptation to hindereââhâeââ which âeliâfâân perfection is as hard as to fulfill the lawe and it is Satans practise âhe once see vs downe he will keepe vs downe answer all our wants If we say we haue no wisedome he will confirme it âây he will make vs to despaire not only of our wisedome but of Gods wisedome in vs. But remember that that which is not in vs is in Christ. Remember Gods strength must be seene in our weakenes Nâcessarie then was this reduplication of Paul concerning the strength and might of God In tentation we say we are strongly tempted Paul saith the Lord will strongââ help vs. But here note a difference betweene the exhortations legall and euangelicall The exhortations of the law kill the exhortations of the Gospell quicken For he that thinks he should doe good as he should doe it and leaue sinne as he ought to doe shall finde corruption in euery thing Hereof it comes to passe that many say I see nothing in prayer and in all gâod things but hypocrisie It is well thou thoughtest thy selfe liuing but thou art dead But to âââââ to the difference spoken of the exhortations of the lâw do bind vs on paine of death the
exhortatios of the Gospell commands that which Christ is readie to giue vs and it chargeth vs not so much to do it but to beleeue that Christ by his blessed spirit will worke euery good thing in vs. For the Gospell being the Ministerie of ââfe giueth life and strength from aboue when we are dead weake The not discerning of this difference makes many good precepts fall to the ground The lawe indeede reueales sinne but the Gospell cures sinne the law woundeth and so must it do but the Gospell healeth vs which the law can neuer doe Hitherto wee haue heard thus much first wee must prouide that wee fight in Gods harnesse not with Satans weapons whether they be wit reason policie education or such like We fight against a Prince and principalitie who wants not wit knowledge ciuill gifts or any such things which things haue beene geuen euen vnto the heathen for they were wise and learned men yet many of them lay in great sinnes in idolatry some fearefully ended their liues Let not Christians then say haue I not wit reason and education beseeming a man Well so did the Philosophers and Poets and yet behold their fruits behold their ends but let vs deny reason and withstand wit for it will surely faâle in the houre of death and in the houre of temptation No gift of nature no gift of bringing vp can withstand Satan or sinne vnlesse from heauen God change vs Neither is this the sinne only of the vnregenerate but in the regenerate who still sliding to reason or ouerweying of God his power are foiled and therefore we see many ouercome who purpose to withstand yet striuing in their owne wisedome they are spoyled be their purpose neuer so great Many will say why this is a monstrous temptation I will neuer yeelde to this yet they fall This we shall see both in temptations and accusations when ââen striue and dispute with reason with so subtill a sophister so the more they striue the more they are intangled for they want strength to fight with the strong man who will not be subdued vnlesse we put on the armour of the stronger man which is Christ Iesus which armour is afterward set downe Neither is it enough to haue a peece of harnesse but we must haue all the whole armour for what is it to couer the head if the breast be bare what if the armes be armed when the back is vnharnesseâ we cannot auoid the darts which come against euery place So we must not haue one grace and want another for then Satan comes in the open place who obserues whether we want a head-peece â gauntlet a brest plate or whatsoeuer wherefore we must thinke that Satan as a politique souldier lookes not so much to the armed part as to the naked part If he seeth vs afraid of him theââ will he tempt vs to dispaire if we will not be pearced with vncleannes then he will shake ãâ¦ã s with couetousnes If he sees vs pettish and vnarmed with loue then Satan wil tempt v ãâ¦ã o anger Alas it is our weake nature to reserue one sinne or other it giues Satan aduantage we âe Heroaâan courtiers and Christians we are halfe perswaded with Agrippa to be ChristiaÌs but we must throughly be harnessed least as a dead flye corrupteth much good oyn ãâ¦ã h one sinne we defile many graces Euery one hath his familiar sinne which ãâ¦ã ur to espie as an aduersarie and to fight against as an enemie whether it bee pl ãâ¦ã r couetousnes or such like Whereas then thou seest some graces yet be hu ãâ¦ã hose which especially are wanting to thee and wherein thou art most vnarmed then pray labour for more helpe by grace in Christ Iesus But what if we haue good armour and all armour yet without vse of it we may be strangled in our armour What if wee ãâ¦ã good graces and all graces yet without experience and vse of them our soules may ãâ¦ã urthered in the midst of them Many may come to the assemblies and heare ye ãâ¦ã ey either faile in knowledge or in practise of it And sure such is a man as he is in temptation What is it to haue many precepts against anger yet be ouercome of anger What is it to haue rules against couetousnes to see the issue of it yet to be a couetous man Let vs know that it is one thing to learne to fight against Satan and another to fight against men In materiall coÌflicts there is some time of truce but with Satan there is no truce with vs but for his aduantage for him we must be armed as well in the night as in the day in outward battels winters make warre to cease we haue no quietnes neither in summer nor in winter That yee may bee able to withstand The Apostle describes our enemies If wee had to deale but with our selues or with men like to our selues or with the world wee had neede of God his power but seeing beside all these wee are to deale with all the hellish armie much more we neede this we are not only to fight against the flesh and the world but against the diuels neither must we thinke that Paul denieth in this place that wee should fight with our owne corruption but he sheweth we fight not only with ourselues and with the world but with Satan too and so that we neede more armour By two things hee describes our enemies by their might and subtiltie For their might he cals them principalities and powers This title is giuen to the diuels Rom. 8. Colloss 1. Indeede these names are giueÌ to the good Angels as Ephes. 1. Hebr. 1. so that looke what titles are giueÌ to the good Angels are giuen to the wicked spirits which except sanctification are equall in gifts to the good Angels for though these spirits haue lost their goodnes yet haue they not lost their strength and wisedome They be worldly gouernours God be blessed their gouernment reacheth not to heauen but to the world yea of the darknes of the world Thus he distinguisheth of the world as it is by creation and so God is the prince of it and as it is now by corruption and so the Diuell is the god of the world This teacheth vs wheÌ Satan shall preuaile euen ouer men liuing in ignorance and vngodlines The world was made good by creation but degenerated to euill by corruption Well we see the diuell is called the prince of the world and he saith of himselfe that all is his It is not so by creation but be the righteous iudgement of God all is in his hands to punish our sins or try our faith It followes to speake of his subtiltie in these words Against ambushments c. Euen as ambushments are vsed priuily to vndermine the enemy so by wiles Satan goeth about to trap vs. But this is larger said against spirituall wickednesses If one could see the enemie he might be
this in the Scripture as Moses and Paul who wished themselues accursed and wiped out of the booke of life for their brethren Rahab although but a nouice in religion yet ventured her life for the espies Ionathan for Dauid Dauid for the people of Israell Obadiah for the Prophets CHRIST for vs all leauing vs an example that we should giue our liues for the brethren Hester for the Church and Iudith for the children of Israell and Paul reioyced for the afflictions which he suffered for the brethren but we are so farre from giuing our liues for them that if two pence would saue their liues they should not haue it so loose is our loue and so cold is our charitie But if this be a great thing and hard to come to such perfection let vs see the lesser markes and first euen the beginning of loue which is to abstaine from doing harme which Paul commandeth saying let no man defraud his brother in any matter but we are so farre from this that in bargaining and such like we soonest deceiue our brethren because they belieue vs easilie and take things on our word insomuch that although they will say I could serue you no better if you were my Father and perhaps they say as they thinke because the god of this world hath blinded their hearts yet is their fraud so manifest that it is a common saying to say I had rather buye of him whom I neuer saw then of my brother We are commanded to forgiue one another euen seuentie times seuen times but we will be meete with him seuen yeares after if by order of friends or coÌstraint we be moued to forgiue yet we wil not forgiue we will forgiue the fault but we will not forget the matter nor affect the person offending vs. Abraham in the 13. of Gen. bought peace of Lot with the losse of his right because they were brethren but amongst vs euery word doth breede a quarrell insomuch that that which was wont to be said of little children is now true amongst vs concord is seldome seene amongst brethren If we cannot find these markes in some measure in vs nor yet an earnest desire to attaine vnto them we caÌnot say that we are truly louing brethren This was an argumeÌt mouing the brethren to help Paul because they knew his neede but it is an argument to disswade vs from helping if wee see anie in neede therefore rich men are commonly trusted but poore men are not so and if at any time we trust them yet it is with such gaine that although they should die in our bookes yet they should not die much in our debts for wee should well haue payde our selues and yet many times are they cast into a losse by some who although they are in great pouertie yet wil seeme wealthy and go braue til they haue spent all and so become bankrupts And thus because they helped not those whom they know to haue need they loose their goods vpon those whom they thought to haue been wealthy The brethreÌ did not tarie till Paul did aske them but willingly and of their own accord they helped him but we must haue much adoe to obtaine a little benefite and yet readines in helping is as good oftentimes as helpe it selfe They brought him to Caesaria and sent him to Tharsus here appeareth their great care which they had for him in that they ceased not to do him good neither would leaue him vnprouided and there sent him to Tharsus where he was borne that both by defence of his place and also by defence of his kinsmen he might be kept from his enemies And here wee learne not to bee wearie of weldoing but to make one good turne the beginning of another The loue of his countrie and the care he had in profit caused him to go to Tharsus although a Prophet be without honour in his own countrie whereof there are two reasons first because they know him and therefore looke for no great things of him secondly because of emulation but this is a prouerbiall speech and therefore not alwaies but commonly true It is common with men rather to displease God than their friendes and so to regard their frendes that they forget God their best friend Adam would not seeme to denie the taking of an apple of Eue for feare of discourtesie but let vs learne to please God and displease wicked men that as the poore man said of whom Ambrose writeth that he knew the master was not pleased with him because the seruants would not looke on him so the wicked should knowe that the Lord is displeased with them euen by the lookes of the godly CHAP. XXXI Of godlines and by what meanes we must drawe neere to God IT is a fearefull thing when the exercises of godlinesse haue no power with vs. And it is wonderfull to see how they profit best in knowledge which spend much time in prayer 2 Euery day must haue a dayes increase in godlinesse 3 God is precise in iudgement though hee tempereth it with mercies So we must bee precise in godlines though it be mingled with infirmities 4 Seeing the Lord hath ioyned together the meanes of godlines godlines it selfe let vs not separate them either with the superstitious Papists resting in the worke wrought as in prayer thankesgiuing hearing the word receiuing the Sacraments keeping of the Sabbath c. all which things must bee leuelled to the increase of our knowledge and building vp of a good conscience neither with frantike heretikes despise the meanes as though without them we could liue in obedience to God or loue to our brethren 5 It is an easie thing to disswade men from holy dayes but it is a hard thing to bring men to the true obseruation of the Sabbath it is easie to disswade men from popish shrifts but it is hard to bring them to Christian conession of sinnes it is easie to withdrawe men from superstitious fasting daies but it is hard to bring them to the true vse of fasting It is easie to remoue the papisticall feasting dayes but hard to bring in the godly loue-feasts 6 As the Lord giueth the wicked a taste of hell in this life so doth he giue a taste of heauen and of his goodnesse to his holy children in this life for godlines hath the promise of Gods loue to bee manifested and found of the faithfull both in this life and in the life to come Of the trueth of Gods promise we must consider thus If we looke well to our small obedience and manifold transgressions wee shall not thinke it much if we feele his fatherly corrections It may be that euer since we haue giuen our selues to Gods seruice wee are more afflicted diuers wayes Then if we consider that wee cannot looke for these promises in our selues because we haue not done the coÌmandements as we ought or if we beleeue in Christ